Solitude improved by divine meditation, or, A treatise proving the duty and demonstrating the necessity, excellency, usefulness, natures, kinds and requisites of divine meditation first intended for a person of honour, and now published for general use by Nathanael Ranew.

SOLITUDE IMPROVED IN MEDITATIONS Upon DIVINE MEDITATION.

THat ſo noble Subject, and neceſſary Duty, of Divine Meditation, I have now choſen, by Chriſts aſſiſtance, to ſpeak of to you.

Of Meditation in general, according to Scripture-latitude, in the various Kinds and Conſiderations of it there expreſt. My Text therefore, muſt not be one ſingle Scripture, for the total foundation of what I ſhall tender, but the univerſal vote, and paſſages aſperſt through the Bible: ſome of which are theſe you may pleaſe to turn unto.

1 Tim. 4.15. Meditate upon theſe things. There Timothy, and in him, by way of proportion, every perſon, is commanded Meditation. Pſal. 1.2. In that Law doth he meditate day and night. If the bleſſed man doth ſo meditate, then all who will be bleſſed, muſt do the like.

And Pſal. 77.12. I will meditate on all thy works. Both the word and works of God, muſt be the godly mans meditation.

Pſal. 63.6. and Meditate on thee, in the nightwatches. And Pſal. 104.34. My Meditation of him ſhall be ſweet. God muſt be meditated on, and that Meditation ſhould be ſweet.

Obſ. From theſe and the like paſſages ſcattered over the Bible, the Obſervation or Concluſion is this: Pious Meditation is the Duty of every Chriſtian; or, It is the high Inſtitution of Chriſt, and greatly Incumbent duty of Chriſtians, to exerciſe themſelves much in holy Meditation.

A rare and ſoul-enriching way, ſuch as none know the ſweetneſs and bleſſed Incomes of it, but ſuch who exerciſe themſelves in it.

Philoſophers tell us, there would be no life or motion in the lower World, if the Sun and Celeſtial Bodies ſtood ſtill.

Phyſicians ſay, if the Heart did not continually beat in the Body, there would be no life and motion in the little World, Man.

And Experience proves, if there were no Springs or Weights in Watches and artificial Engines, they could perform nothing.

What the Sun, Moon, and Stars are to life and motion here below, what the Heart is to the Bodies life and moving, and what the Springs and Weights are to Motions Artificial, that in a high degree is Meditation to ſpiritual Life and Motion.

Of the various things tendred to us for truths, this is the great Trier, the Percolation and Refiner, the Melioration and Improver. Such things that come to us crude and raw, become mellow and concocted by Meditation. It is the Golden Scale to give Divine things their due weight. The Souls Rare Limbeck to effect the higheſt Operations, to extract the richeſt Spirits for Heart uſe.

Meditation is of that happy Influence, it makes the Mind wiſe, the Affections warm, the Soul fat and flouriſhing, and the Converſation greatly fruitful. Pſal. 119.

Who can but practiſe it, continue it, contend to larger improvements in this Heavenly Art, that hath once experienced and fed upon the ſurpaſſing ſweetneſs and refreſhments, the unſpeakable ſolaces and raviſhments, both had and heightned in it?

To ſpeak of it adequately I cannot, it is ſuch an attainment that none know the All of it. Nothing but progreſs in the daily practice, can help to comprehend it. There is ſtill, a plus ultra, a Going and a Knowing further.

I ſhall ſpeak to four things only concerning Meditation.

1. The Precedents upon the File of Scripture, or ſome rare Examples of the Practice, and but briefly. 2. The Nature, Ingredients, Qualifications, and the ſeveral ſorts of Meditation: and here I muſt be ſomething large. 3. The Grounds, and ſupporting Reaſons of it, to manifeſt it. 4. The diverſe Improvements of it to divers ſorts of perſons.

Firſt, The Precedents on the Sacred File, recorded Inſtances in Scripture.

There are among others, four Inſtances, which I ſhall ſingle out, four famous, holy, and eminent ones.

The firſt is that of the godly Patriarch Iſaac, Gen. 24.63. Iſaac went out, in the Evening, to meditate. God is a moſt free Agent, as in all other actings, ſo in conferring his Scripture Honours. He honours whom he pleaſeth, and when and how he pleaſeth. He is bound to give no account of his matters. And oft we ſee him in his Goings and Doings, but cannot by ſearching find him out. Job. 11.7. Divine Soveraignty and Wiſdom, is pleaſed in the Scripture Records, to fix the firſt honour, of this practice of Meditation, on holy Iſaac.

Doubtleſs, his ſo excellent Father, holy Abraham, did uſe to beat this path to Heaven, who walkt ſo much with God. Doubtleſs thoſe other Patriarchs and Saints, living before Abraham, travelled much in this heavenly Road. Enoch for his walking with God, ſo highly honoured, was no ſtranger to this way. Queſtionleſs it was one of his walks. He certainly uſed to go to Heaven Mentally, before he was tranſlated Perſonally. He uſed to aſcend up by Meditation, before his happy tranſlation. But Iſaac is he who firſt is mentioned, for acting this holy Meditating. It may be he exceeded and excelled in this Heavenly Art and Practice; and becauſe it was a Duty performed privately, and that was not known, God would reward and honour him openly, by making it known, and that ſome hundreds of Years after, by Moſes his holy Pen.

It's probable there was ſomething more than ordinary in it, which occaſioned this firſt Record of Meditation. However, this was the holy pleaſure of God ſo to fix it; to place it firſt on the File of godly Meditators. Iſaac is the firſt mentioned Meditator in Scripture Records.

Inſtance 2. The ſecond (which is the fulleſt to all intents and reſpects) is that high and noble Precedent of holy David, That man after Gods own heart: among other reaſons, I believe, for his beating ſo much this path to Heaven: for the frequencies of his viſits made this way.

He ſoon became a man of Great Troubles and Difquiets: yet then in them, he would reſolutely cut out his way, and keep his courſe of holy Meditation; witneſs thoſe many Pſalms penned in and on occaſions of his troubles, and ſtiled his Meditations. He after Sauls death is crowned King of Judah, had his great multitudes of high Employments, was a mighty Warriour, and ſo muſt be expoſed to higheſt hazards; yet nothing, in no time whatever, ſhould check or retard his courſe. Though he had his Head full of Thoughts, his Heart full of Troubles, his Hands full of Work, nothing ſhould hinder him in this high Exerciſe of his ſo experienced ſweet Meditation.

In Pſal. 1.2. He makes Meditation the Character of a bleſſed man, To meditate in Gods Law day and night. And what he makes a Rule for others, he makes good in his own Example.

Pſal. 119.97. O how love I thy Law, it is my Meditation all the day! there's the practice of the firſt time the day, and a full Example, and Practice, All the day.

And Pſal. 119.148. Mine Eyes prevent the Night-Watches, to meditate in thy Word; there's the practice of the other time mentioned in the Character in Pſal. 1.2.

Not a Watch ſet in the Night, but he had his Meditation. O moſt admirable frame of ſpirit! A King and a daily Meditator, and a night Meditator alſo!

It was not Family Buſineſs, nor State Affairs, not Wars Urgencies and Difficulties, that ſo could crowd in and impoſe upon his thoughts, but he would have his ſpiritual retreats, his ſoul repaſts, in Meditation, mount up to Heaven by it. Trace we him with the Eye of dueſt Obſervation over the Book of Pſalms, (the Pſalms which are the choice and rare Records of his Exemplary this way actings) we find moſt excellent Patterns, of all ſorts, as for this holy Exerciſe: Singular Meditations ſometimes of the great Works of God, as Pſal. 8. and Pſal. 19. and Pſal. 104. &c. wherein the Fire kindles and flies up, in the higheſt ſtrains. His heart, like the moſt rare and exquiſite Engine and Inſtrument, produces-ſuch raiſed and ſublimated things, that tranſcend ſometimes all the ſtrains of Rhetorick and Poetry in the world, as ſome very learned men obſerve.

Sometime his Meditations (and there they ply more, as of nearer concernment) are on the Word of God, as Pſal. 19. and Pſal. 119. &c. and what paſſages and praiſes hath he, moſt high and ſweet, and ſavoury, that what can be fuller and high, for the nature and properties of it!

Sometimes the moſt bleſſed God himſelf is the high ſubject of his Meditating: and what tranſcendencies of thoughts, what Raptures and Raviſhments, what Inſtances of higheſt Soul tranſportings hath he this way recorded for us, purpoſely to put us upon purſuit of the like Glimpſes and Taſtes, by ſuitable firſt breathings and pantings after ſweeteſt communion with him!

It is evident, he was a grand Maſter in this Art of Meditation, by the ſo exquiſite pieces drawn to the life, and reſerved for uſe and imitation in the Book of Pſalms.

3. The third Pattern is that of the ſo wiſe Solomon, in Eccleſiaſtes, who gave his heart, as he ſaith, to ſeek and ſearch, and to know wiſdom, Eccl. 1.13. and v. 17. ch. 2.12. Davids ſtrain of Meditation, proceeds principally on matters in themſelves ſpiritual, as God, his Word, and Ways, and ſometimes on the Works of God. Solomons more upon things natural, and the ways and works of men, Eccl. 1.13, 14. but to demonſtrate the inſufficiency of all things in the world, and all the works of men, to make up true happineſs, without the true fear of God, and keeping his Commandments, Eccl. 12.13.

This is the ſum and ſcope chiefly of that his Book, that Book of moſt deep and great Conſiderations, and excellently uſeful Meditations, for all to obtain wiſdom by.

It is (of all) the choiceſt piece of Scripture, in this kind; it ſets us an accurate Copy, of regular and fruitful Contemplation and Meditation, of all things under the Sun, which we ſhould ſtrive to imitate and write after. Chap. 1.14. It is left us thereby to learn from him, the ſo great Experimenter and Tryer, the wiſeſt and moſt exquiſite weigher of all things, and the Finder of their extream inſufficiency and vanity.

To teach every perſon, by this his ſo eminent and exemplary acting, his ſucceſsful ſearching, to do in the like manner. To infuſe his ſpirit, and lay it aſteep ſtrongly and deeply in this Meditation, of Creature vanity, and the vanity of all mens labours under the Sun.

Yea to ſink this down to the bottom of the ſoul, there to fix and root it ſelf; thence as by a moſt potent and predominant principle, to work and act up to more weanedneſs from things of the world; and to more warineſs, of our being enſnared by them.

The fourth rare Inſtance is of the female Sex, That of the Bleſſed Virgin Mary. Luke 2.19. But Mary kept all theſe ſayings, and pondered them in her heart. This is the remarkable and ſpecial Example of Meditation mentioned (that I know of) in the New Teſtament: We have none ſo punctual and plain, which I can remember, as this.

Some ſignal honour is hereby intended to this ſo Bleſſed Virgin, to be ſo noted, more than others, in the Goſpel Records: and thereby held forth, as a pattern, and provocation to all after Ages.

The Scriptures ſilence, as to other Saints practice in this Duty, is not a Negative or an Excluſive of their doing it: Becauſe it is not ſaid of every one, they Pondered, or Meditated, we muſt not thence infer they did it not.

David in the firſt Pſalm and ſecond Verſe, ſaith, the Bleſſed man meditates in the Law of God, day and night. He therefore makes it a neceſſary Duty, and certain Character of every godly perſon, in ſome ſincere meaſure, and conſtancy performing of it.

As the people of God are all taught wiſdom to ſalvation, ſo this peculiar wiſdom, this way of Meditation, of the great concerns of Gods Kingdom, and their moſt precious immortal Souls, to give things of the higheſt importance, their due and down weight, their due and down weight in the Ballance of a holy Meditation.

CHAP. II. Of the Nature and Deſcription of this ſolemn Meditation.

MEditation according to the uſual Notion and Acceptation, is taken for any ſerious or earneſt thinking of any matter whatſoever, for what end ſoever, whether it be good or evil. So Meditating is uſed in the Scripture, not only in a good ſenſe, but in an evil ſenſe. So Pſal.

But ordinarily it is taken in a good ſenſe, for a holy Mind Exerciſe, or acting the thoughts in any ſeriouſneſs upon any matter in a ſpiritual manner. There is a double kind of Meditation.

1. That which is more ſet and ſolemn, when a man is ſerious in thinking of any thing for ſome ſpiritual end, and ſo as to allow ſome due ſpace of time for a right performance of it.

2. There is that which is called Meditation of Ejaculation, which, though ſerious, yet is more ſhort and quick, and ſudden, wherein the ſoul darts up to Heaven, and makes a ſhort viſit thither.

I ſhall begin with the firſt, that which more commonly is called Meditation. The other ſhall follow in its due place.

Therefore having mentioned ſome Scripture Inſtances or Examples of Meditation as to the practice of it, I ſhall come to handle the Nature and Deſcription of the ſet and more ſolemn Meditation.

Here firſt I will endeavour to preſent you with the true Picture, and Deſcription of Meditation, in ſome Scripture lineaments and proportions: and afterward the Explication and peculiar handling of them.

I ſhall give you the Deſcription in this manner; It is that Ordinance of Chriſt, and Obedience or Duty of a Chriſtian, whereby he acts his ſpirit into a right pondering of either heavenly and ſpiritual things, or any other things, in a holy manner, unto ſpiritual and holy ends and improvements only.

1. Here is the more general Nature founding it.

2. The more peculiar Nature and particular Requiſties finiſhing it.

1. The more general Nature, in a double Aſpect: The firſt looks up to Chriſt, it is his Ordinance, his Inſtitution. The ſecond looks down to man, it is his Obedience, his Duty.

2. Here is the particular Nature and Requiſites. Where firſt

1. The Object. I will conſider the Proper Object of this Meditation, in two parts; 1. Things ſpiritual and heavenly. 2. Things though not in themſelves ſpiritual: yet in a ſpiritual manner lookt upon.

2. The acting on it. The acting on this Object, by way of right pondering; where many particulars will be opened.

3. The Ends of this Meditation, for only ſpiritual ends, or the ends to be levell'd at, muſt be ſpiritual and only holy.

1. The more general Nature of Meditation, we ſpeak to: It's 1. Chriſts own Ordinance. 2. And then mans Duty and Obedience. It is Chriſts own Ordinance, as thoſe Scriptures fore-cited, and many other, which will be after-named, prove.

Three things there are in an Ordinance of Chriſt, which I ſhall ſpeak of.

1. The Riſe and Original, it is heavenly. 2. The Nature, it is ſpiritual and holy. Yea, 3. The uſe and end, it is for a help.

1. For the Riſe and Original, it is glorious and tranſcendent: it comes as far as Heaven; it is Heaven-born and bred. It bears Chriſts Image and ſuperſcription, Brings his Broad-ſeal and Commiſſion, it is one bright beam of Chriſts Sovereignty, ſhining down upon us, One holding out of his Golden Scepter, for us to touch the top of it. It comes with the King of Heavens Muſt, it muſt be yielded to, done as the ſtrict and high Command of the great King of Saints, given in Indiſpenſible Neceſſity: yea with the very ſame Cogency and Neceſſity, that Praying, Hearing the Word, or any other moſt uſually yielded to Duty doth.

Commonly (as by our daily practice we prove it) we lay not ſuch ſtreſs upon Divine Meditation, as we do upon other Scripture Inſtitutions. As if there were a leſs weight of Chriſts Regal Scepter in it. As if it were not ſo current Coin of his, but rather like ſome light Gold, which we need not receive, except we pleaſe. Whereas this Duty of Meditation comes in Chriſts Name, to every ſoul; and with a Commiſſion as full and firm, as any other Goſpel Command or Duty whatſoever.

2. An Ordinance of Chriſt is holy. Every Inſtitution is a participation, and carries a ſtamp and beam of God's glorious Holineſs. Not only of his Regal Authority, but of his inconceivable Holineſs and Purity: The Holineſs of God is, that glorious Attribute of his, whereby being free from all Impurity, he wills and orders all things for his Name and Glory.

The holineſs of an Ordinance, is chiefly that by which it is laid and levelled full at the grand ſcope and mark of God's higheſt praiſe and honour. It muſt be lookt on, and repreſented to us, as an Appointment for the moſt High God, his Higheſt Intereſt. All Religion is principally for living to the Living God, Rom. 6.7. Heb. 9.14. All Ordinances are but the higher and more eminent ways given us, for exalting him. So many aſcents and riſing grounds, whereby he may mount aloft, and become more tranſcendently great and glorious. If this be not the predominant Ingredient in our performances, we are quite miſtaken; and ſo take his bleſſed name in vain. This therefore being the chief thing, this Ordinance of Meditation ſtands charged with, muſt accordingly be minded and meant in it, God's Inſtitution of it. Firſt, for his own higheſt Intereſt, his intending it firſt for himſelf, who ſo infinitely ſurpaſſes all Created Beings and their total Intereſts, whatſoever they can amount unto. This is the ſecond Conſiderable, an Ordinance is Holy, chiefly inſtituted for lifting up God.

3. An Ordinance is helpful, for our heavenly help; by Grace and the Lord's Condeſcenſion, it is an Appointment and Inſtitution for us. For our chief Intereſt, the High-way of our Souls help: an Intendment and a Means to the main Mark of Happineſs: The ſingular way of our God's deviſing: The ſweet way of our great Prophets Teaching: Chriſt's firſt ſetting me up a Light, and therewith lending me his hand of help; all Goſpel Ordinances carry light and help with them: The Scriptures call them ways, Pſal. 119.3. They are Gods ways, and they are alſo our ways. They are firſt the King of Heaven's High-ways, his Inſtitutions and Appointments for us: And they are our ways, our High-ways to travel up to the City of God, Heaven: our ways to walk in to our chief Happineſs.

I muſt look upon Chriſts Ordinances, not as meer Impoſitions and ſignifications of Chriſts Sovereignty; not as Burdens and Tasks, the products and effects of ſeverity; but ſuch as are the Demonſtrations of his Graciouſneſs and Pity: He ſets me, and ſhews me the way, who juſtly might leave me to loſe my way, and to loſe my ſelf; to loſe both my Labour and Life, Heaven and Happineſs, and that for ever.

Theſe three forementioned Conſiderations, ah what exteam need hath every one, to give them the keeneſt edge, to make Meditation more penetrative and powerful? To both facilitate it to us, and fortifie it in our Hearts?

Ah when we are to Meditate, how do we ſtill find our ſpirits all over-run and tainted with carnal and helliſh Repugnancies, and recoilings againſt it? Rom. 7.21. how biaſſed and acted with ſtrong diverſions from it? How ſunk down ſuddenly, in deadneſs and flatneſs in it? How overcome. with fainting fits and feebleneſs in it, from the poyſonous Fumes and dangerous Damps, aſcending out of the Hell of Corruption, lying at the bottom of our ſpirits? And how ſtill abuſed by the frequencies of our hearts Deceitfulneſs and Miſcarriages about it? The more high, holy, and conducing any Ordinance of Chriſt is, the more fearful and ſad are the Demonſtrations of the Enmity and Hell in our Hearts, acting againſt it. Domine Gehenna ſum, Lord I am Hell, ſaid that devout Meditator.

Ah what Floods, what Seas of Conſiderations have we need of, to quench theſe Helliſh ſparks that riſe up in our Boſoms? What need of all the Heavenly fire we can make and kindle, to extinguiſh this Helliſh Fire, that ſo quickly burns and flames up? As we ſee the Sun to extinguiſh the Fire on the Hearth: Celeſtial Fire our Culinary Fire.

This may ſuffice for the firſt thing, Meditation is an Ordinance of Chriſt.

To come to the Second, it is our Incumbent Duty, our Obedience to the great Law-giver Chriſt.

CHAP. III. Meditation our Duty, our Obedience.

2. Meditation our Duty. MEditation is not only Chriſts Inſtitution and Ordinance, but every ones Incumbent Duty and Neceſſary Obedience: not like the Free-will Offering, a matter meerly arbitrary, and as a dealing by way of courteſie. Not for a Caſting in, as a Redundancy, over and above all other Duties, but is and muſt be performed as a Duty of indiſpenſible neceſſity, 1 Tim. 4.15. Pſal. 1.2.

1. A Duty in reference to Chriſt. Neceſſity in reference to Chriſt himſelf; an Obedience to his Law, a ſubjection to his Crown Imperial, an homage and ſervice due to him, as the Sovereign Lord of our Souls, and of that Meditating and pondering faculty he endowed them with.

Meditation is Jeſus Chriſts Reſervation in the great Gift and Grant of our Souls Thinking power. He hath endowed us with that ſo Noble Faculty of minding and muſing, and alſo with a large Mind-Charter, and liberty of thoughts, for our own occaſions and ſober Recreatings, in our Contemplations or Studies. But yet, 'tis always provided, that a holy Tribute, out of the whole of our thoughts, is ſtill duly to be paid in, and that as an acknowledgment both of holding our thinking faculty upon him, (Rom. 11.36.) and our beſt way of employment of it: and this to be done, in the due ſeaſons, both Ordinary and Extraordinary. The neglect of this Duty, is a denying of his Right and Royalty over my thoughts, and over that which is ſo eminent an Endowment of the Mind, and given in to the Spirit by God, for its chiefly Thinking of him that is ſo High and Allſufficient, and the ſurpaſſing excellent things of God, as being the Souls beſt acting. Certainly thus the Saints in the Scripture acted highly upon this account, of their paying in the Reſerved dues of Chriſt, their Leige Lord, 1 Cor. 6.20. His Dues and their Duties moving ſtrongly, to act highly in this work and way.

2. Duty to my ſelf, and my own Soul Concernments, is another great Conſideration here.

In all, doing Duty, there's a doing my ſelf right, paying in to my own Soul its due. Neglecting in any kind my Duty, is a wronging my own ſoul. Prov. 8.36. He that ſins againſt me wrongs his own ſoul: Performing it is a doing my Soul Right. Yea, holy Duties are the Higheſt doings of right to our Souls. There's no way of doing better to my ſelf, than going in the King of Heavens High-way. His ways are my Souls beſt ways, wherein I act beſt for my ſelf, and when I perform them in them in the beſt manner.

This leads me to the next particular, the Requiſites, and the Ingredients of this Meditation conſidered as a holy Duty, which are theſe next following.

CHAP. IV. Of the Requiſites in Meditation.

THere are theſe three things I ſhall mention, as the Requiſites for holy Meditation, as a Duty.

1. That I call a Foundation, or Preparative to it. 2. Thoſe things that are for the forming and framing it as to the parts and proportions. 3. The things that finiſh it up.

1. As to the Foundation or Preparative to it, This muſt be laid above in Heaven, by the Diſpoſitive or Preparative work of fervent Prayer. The foundation of this Soul Affair muſt be, as a Learned man ſaith of the Foundation of the World: The Foundation of the World, he ſaith, is the. Third Heaven, which is of a conſtant incorruptible Nature, of no pre-exiſtent principles, and ſo not liable, as other things are, to corruption and reſolution: and which as to the convex or outward ſuperficies, or the higheſt part, is only bounded or terminated by its own limits, or terms of Eſſence, and Quantity: but in its concave or bollow ſuperficies, or the loweſt part, contains all inferiour things, and is fixt immoveable. If the Foundation of the great World is laid by the Third Heaven, the Foundation of this great Work of holy Meditation muſt be laid in Heaven, laid by the Soul's ſtrong mounting up thither, and fixing it ſelf there by fervent Prayer, as the great Preparative to this Meditation. Fervent Prayer: The word in the Hebrew uſed for Meditation, 〈 in non-Latin alphabet 〉 which ſignifies alſo Prayer, Prayer and Meditation being ſo near a kin, and the one helping mutually the other.

1. To begin with a bringing the Soul into the Glorious and Tremendous Preſence of the Great God, and under his ſo pure and all-ſeeing Eye. 2. To act the Soul, and lay it as it were aſteep in ſelf-abaſings and humblings, for its former miſcarriages and failings in, and preſent unfitneſs and indiſpoſedneſs for, what is now undertaking. 3. To exerciſe freſh Self-denyings, as to any ſufficiency of ability to perform any thing herein acceptably and profitably. 4. To act vigorous and ſtrong recumbencies on Jeſus Chriſt, for his both Teachings and Touchings of our Spirits, and upholdings likewiſe in the work. 5. To procure and beget a warm temper in us, ſuch as may make the heart to Glow all the Duty over.

2. As to the forming of the Duty in the Parts and Particulars of it.

1. It muſt be bottom'd and riſe from the Spring and Great Principle of Motion and Action, which is the will; in a both free choice, and firm purpoſe. A reſolvedneſs, and rooted purpoſe: Thus David Pſal. 119.48. I will meditate in thy Statutes, and verſe 15. I will meditate in thy Precepts. The evil heart ſaith, I will not Meditate: Satan ſaith (ſo far as he can hinder) you ſhall not: And the prophane World ſaith, you need not. But the holy heart ſaith, I will Meditate. This is my free and firm purpoſe, and nothing by Chriſts aſſiſtance ſhall divert me.

The Philoſopher ſaith, that in every virtuous action there muſt be a choice of Will, it muſt be 〈 in non-Latin alphabet 〉 , be Elective, come free from the Spring of the Will, and run in Reſolution: otherwiſe it is not a virtuous Action.

The Scriptures, for all Religious Actings, call for Willingneſs; Pſal. 110.3. Thy people ſhall be willing in the day of thy Power; or as it is in the Hebrew, A people of willingneſſes, thy people: And in divers places, call for Readineſs in what we perform to God. No work in the World can challenge that intenſe degree and ſhare of Readineſs and Freeneſs, as Chriſts work, and ſuch ways as have a clear and lively Stamp of his Royal Will and Command. No higher Character is given in Scripture of a Real Godlineſs, than freeſt Choice of Will and Readineſs. To Chuſe the good part, Luke 10.42. To Chuſe the things that pleaſe God, Iſa. 56.4. and as in abundance of places is to be ſeen.

A Carnal heart acts from Carnal Wiſdom, and ſelf-Intereſt, or from Paſſion and ſelf-biaſſing affection, but not from pure freeneſs and deliberate Choice of Will. That is not the Spring and riſe of his Duties, as it is in a good and holy heart. A good heart acts from purpoſe, a well and deep ſet purpoſe: Acts 11.23. with purpoſe of heart to cleave to the Lord. And Pſal. 119.106. I have ſworn and I will perform, &c. So the Will, for holy Duties muſt put forth in Purpoſes, firm Purpoſes, varieties of freſh Purpoſes: Act all the ſtill needful and conducing Purpoſes, any Duty in any reſpect calls for. There are many Rare and Rich Attendants and Properties, Ingredients and Excellencies, Divine and Heavenly Beauties, appertaining to holy Duties, which the Will muſt intend and make its free firm Choice of, which the purpoſes of the Will muſt lye level to and make after, as the proper and proportionate Marks and higher Tendencies.

CHAP. V. Of the Purpoſes for this.

I Shall name Five Particulars for this. There muſt be,

1. An aim and firm Purpoſe to make the Duty a Right Work, to make ſure it be made true. 2. A free and full Purpoſe of a Wiſe Work, to have it a Work of Spiritual Wiſdom. 3. A firm purpoſe for a vigorous and ſpirited performing. 4. A ſtrong purpoſe of watching and earneſt ſtriving againſt all Diverſions and Interruptions. 5. In a firm purpoſe of Ʋtmoſt endeavour of ſucceſs, and having the Right and Kindly End and Fruit of the Duty.

1. A right Work.

1. The Wills purpoſe and intendment muſt be to make the Duty of Meditation a Right Work; to make ſure it be made true and and ſincere: John 4.24. Not a Carcaſe, a Painted piece, without Soul and Subſtance, a Formality without Power. Not a meer work performed, as it were to flatter God, who looks for a Duty, As they in Pſal. 78.86. are ſaid to flatter God with their lips, but their heart was not right with him. We are ready to flatter him (inſtead of Realities) with our Modes of Meditation, and Faſhions of Thinkings, with our Formalities, without Realities and Truth, and the work's being ſincere. It muſt not be a flattering of God, but a true pleaſing him, from being true it ſelf: It muſt not be a work dawbed over with the untempered Mortar of our own hearts ſelf-deceitfulneſs, ſetting up a thing to ſhew like it, and be ſomething near it only, and putting thereby a Cheat upon our ſelves. Nor make it a thing only to ſtop the mouth of our Conſciences, keep them from calling on and challenging of us; but to deſign it ſtrongly and firmly, to purpoſe, through God, to proffer to and pleaſe him with a ſincere Work: Gen. 17.1. Walk before me, and be ſincere: This muſt be underſtood, certainly, of every Walk and Path we go in: Not a walk in ſome one way, or divers, and not all; but in every walking, ſincerity muſt be a Property, a Qualification deſign'd, and firmly reſolv'd: and we muſt not be ſatisfied unleſs it be Right Meditating, ſuch as Scripture requires, and Saints in Scripture practiſed; yea that they told God himſelf that they performed, Pſ. 119.23. And doubtleſs David durſt not tell the Heart-ſearching God, he Meditated, if he had done it formally and hypocritically, and not been ſincere and upright in it.

Again, It muſt be a wiſe work.

2. The Intendment of the Will, muſt be for making this Duty a Wiſe Work, to make it a Work of Spiritual Wiſdom: The Apoſtle, Epheſ. 5.15. ſays, Be not fools but wiſe, underſtanding what the will of the Lord is. And 2 Tim. 3.14. there's mention of wiſdom to ſalvation: And Prov. 9.12. Wiſdom is called on for our ſelves.

1. Wiſe in reſpect of God. Certainly, as Solomon did things of great Excellency to ſhew himſelf very wiſe; ſo when the moſt High God's Honour is concern'd, and when he will be preſent at our Performances, and comes as it were purpoſely to them, ſhall we preſent him with any fooliſh piece; not deſign a wiſe work, and be ſeen acting wiſely?

2. Wiſe in reference to our ſelves. Should we not alſo ſtrongly purpoſe to make this Duty a Wiſe Work, a Work of ſure Wiſdom for our ſelves, and lay it fully level to the grand mark of Eternal Salvation for our ſelves? Solomon, Prov. 17.21. ſaith, The Father of a Fool ſhall have no joy: ſo the Parent of a fooliſh acting, will have no joy: It is the Godly prudent acting, whoſe Fruit is Peace, and which iſſues in Heavenly joy. O how ſweet and comfortable is that Duty, in which we have acted up to the Rule of ſound Wiſdom! This is the Second Particular, a Duty muſt be Purpoſed and Intended to be a Wiſe Work.

3. A ſpirited and lively work. There muſt be a firm and ſtrong Purpoſe and Intendment for a vigorous and ſpirited, a lively and warm Work. Rom. 12.11. Fervent in ſpirit, ſerving the Lord. In every Duty we muſt have a Purpoſe of ſtriking fire, of making the heart burning hot: It muſt not be luke-warm, in an indifferency, that's but lazy; nor Blood-warm, that's but low. But the Souls Purpoſe and Deſign muſt be for higheſt heat and fervency, greateſt vigour and activity. As Artiſts in ſome High Operations, endeavours the hotteſt Fire.

As warmeſt Preaching and warmeſt Hearing, as the Diſciples hearts burned within them, when Chriſt opened the Scriptures, Luke 24.32. And ſo warmeſt Reading, and warmeſt Meditating. David's heart, while he muſed, the fire burned, Pſal. 39.3. So when we Meditate, we ſhould intend a warm work, to be very warm at the heart.

4. A ſtriving againſt all lets. In a ſtrong purpoſe of earneſt ſtriving againſt all lets and interruptions. The whole work of a Chriſtian here, muſt not only be vigorous and ſedulous, but ſtriving and contentious. Luke 13.24. Strive to enter in at the ſtrait Gate. Every ſingle and particular Duty muſt bear a part of ſtriving to enter in at the ſtrait Gate: For this is to be applied to every particular Duty, though Chriſt ſpeaks only in General, bidding us ſtrive.

Two things make up the Notion of ſtriving.

1. Firſt Intenſion and Earneſtneſs.

2. Secondly Contention againſt Oppoſition. When a man ſtrives, he acts earneſtly: and when he ſtrives after or for a thing, he ſtrives alſo with that which is againſt him. Striving is againſt ſomething, that letts or oppoſes: In all Soul-work, and peculiarly in this of Meditation, the throng of Difficulties is great, the Oppoſitions are many, therefore the purpoſes and Reſolutions of heart muſt be ſtrong and high. None ever carry on their work well, Who are not firſt well reſolved, and ſtill renew and link one firm purpoſe to another, to hold on their courſe to the laſt.

5. A purpoſe for the kindly iſſuing of Meditation. The Will muſt purpoſe firmly, to endeavour ſtill the kindly iſſue and ſucceſs of the Duty. Look, ſaith the Apoſtle, John 2.8. ye loſe not the things wrought: who would ſet up at the Labour in Vain? Chriſt's ſweet Promiſe is, Iſa. 65.23. The ſeed of the bleſſed of the Lord ſhall not labour in vain. The way among others, of having it performed, is by grounding our endeavours in ſtrong and rooted Reſolutions, for that running and preſſing on, and looking after our Duties doing; until the work winds up, and iſſues in the ſpiritual ends, in the ſweet ſucceſs it is appointed unto: ſuch as encreaſe of Holineſs and Grace, and improvement of Communion with God. Finis Coronat Opus: Succeſs ſets the Crown on the head of the Work: Reſolve to get the Crown ſtill ſet on the Head of every Duty, that it ſhines in the glory of ſucceſs.

Theſe are the five ſpecial Branches, this Root of Reſolution ſhould put forth; theſe, as ſo many precious corner-Stones, ſhould lye at the Bottom of this Building, the better to bear it up.

Theſe ſhould be, as ſo many great Arteries branching forth from the Heart, to convey vital ſpirits into the body of this heavenly Duty of Meditation, and keep it alive, and warm and improvingly active.

CHAP. VI. Of the proper Objects of Divine Meditation.

FRom things of a remoter relation to the ſubject in hand, I paſs to ſuch as are the nearer, the more intrinſical and peculiar. And here comes firſt to be handled, the Matter, or the Object of this Meditation. When the wiſe King Solomon was to build the Temple, firſt he is providing the rich and precious Materials, then he proceeds to the framing and fitting of them, and then to erecting and finiſhing that glorious Structure. That which next is to be done, is firſt to look out the Materials of our work, and then the framing and finiſhing up, is to follow: The Materials, or objective parts, are far more rich and precious than thoſe of Solomon's Temple. They are, as our Deſcription of Meditation holds them forth, either

1. Such as are more properly and purely ſpiritual and heavenly in their own Nature. 2. Or things conſidered, in a Spiritual way, and to a Spiritual end and uſe.

It is not the Conſideration of things as to their Entity or Being, that is Metaphyſical: Metaphyſicks treat of Entities, of the meer Beings of things. Of the firſt Being, namely God; and of ſecondary Beings derived from God the firſt Being. It is not the Conſideration of things as Rational; the Rational reſpects things have one to another, this is Logical: Logick, that conſiders reſpects of things, as Cauſes, Effects, Subjects, Adjuncts, and the like.

It is not the Conſideration of things in their particular Natures, and Natural properties: This, Natural Philoſophy Contemplates.

It is not the Conſideration of things Civil, Moral, or Political: theſe, Moraliſts and States-men are exerciſed about.

Neither is it the conſideration of particular Crafts and Trades: this is Mechanical, and but a work prudential, and Humane, not Divine. But this Meditation hath Objects of a far higher Sphere and Rank; things of a Divine and Theological Conſideration.

Nay, nor yet is it the meer Study of things Theological and Divine. A man may be a Student in Divinity, beat and buſie his Brains, about the high points and Myſteries in it, may read and muſe on Matters Divine, and yet not be a Meditator, ſuch as we ſpeak of, not act Divine Meditation. A man may act upon things as Notions, and as matters of Knowledge; or to make up an Univerſal knowing perſon, he may act Contemplation for Curioſity: for ſuch an uſe, as the Heathen man Ariſtotle made of reading Moſes his firſt Chapter of Geneſis; whereof he paſſed his undue and heatheniſh cenſure, that Moſes affirms all, but proves nothing, he read firſt, and then pondered; and then cenſured. But he acted not Meditation, not that we ſpeak of: It was not a conſideration of ſpiritual things as ſpiritual, and for ſpiritual ends; but only as wiſe man acts his thoughts, upon things as New, for New notions, and improving Knowledge. Many thus conſider things Scriptural and Divine, ſtudy them, as we call it, ſtudy Books of Divinity, ſtudy things in the Scripture; but they act not the Duty of Meditation. They act upon things as Matters Intellectual and Rational, not as Heavenly and Spiritual. Act for Notion and Speculation, and not for Holineſs. Act Curioſity, not Chriſtianity.

The right Meditater far tranſcends any meer Student, he acts a more Noble part, hath a more Noble and ſublime manner of Operation. Ariſtotles ſtudying Moſes Writings, and David's Meditating in the Law of God, how far do they differ? So a Heathen's or a Mahometan's, or a Jew's, or any ſuch perſons ſtudying matters in the Bible, differs greatly from Meditating in it.

Nay, many Proteſtants are great Students in Divinity, that never Meditated: they dwell upon the ſtudy of it, but touch not with the leaſt of their fingers the hard work of holy Meditation.

But to return to our matter in hand, and to ſpeak to this ſubject of Meditation: Formerly it was ſaid, that Spiritual things, or things in a Spiritual and Heavenly manner conſidered, are the proper and adequate Object of this Meditation.

And bere, O how large and fair a proſpect hath the Spiritual Eye to Expatiate and Recreate it ſelf in! The Infinitely Glorious and All-ſufficient God, the Father, Son, and Holy Spirit, as the Scripture reveals: The vaſt world, the frame of Heaven above, and Earth below, with all the ſo innumerable things contained in them.

Their ſundry Natures, Properties and Ʋſes, with the ſo beauteous and various Excellencies of them. The mighty Suſtentations and Preſervations of all things Created, as to their Beings, their Faculties, and their Acts.

The moſt wiſe, righteous, and holy Governing of them, with a moſt ſteady and never erring hand unto their particular ends; and with a moſt certain winding them all up ultimately, in the Supream ſcope of the great Creator and Governour.

Then that peculiar Government of the rational Creatures, Angels, and Men: The unſpeakably ſad full of ſome Angels, and all Mankind. The Recovery of ſome men, and their Eternal Salvation, by Chriſt the Redeemer, God in our Nature: Here, here is matter of Meditation, The great myſtery of Godlineſs, as 1 Tim. 3.16. And particularly, the four laſt things, as they are called, namely Death, Judgment, Heaven, and Hell.

Beſides, there is for Meditation, the whole Book of boly Scriptures, now compleat in the New Teſtament-times: with the Ordinances of Chriſt, and the Covenant of Grace. And laſtly, the Meditation of that ſo great concern, our own particular Eſtates, how matters ſtand with us, and are like to be with us to all Eternity; which Eternity challenges and impoſes on every perſon, the greateſt both intenſions and frequencies of thoughts. But though this be ſo great; yet again what is there in all the vaſt circumference of the whole world? I ſay, what is there, although never ſo ſmall, but by a wiſe and holy heart may be an Object improvable to an excellent uſe and end? As the Art of Chymiſtry can extract rare and efficacious Remedies, out of Dungs, Putrefactions, and Poyſons.

That Soul muſt be a pitiful, vain, and barren piece, that wants matter and mind to move and act fruitfully, in ſo large a ſphere and compaſs as Meditation hath: It affords the whole latitude of all things properly ſpiritual: And it compriſes likewiſe all other things, which, in ſome reſpect or other, wiſdom can improve by this rare Art.

No Artiſt in any way of Operation, with all his rare Inſtruments, and efficacious Engines, can operate more eminently than an Artiſt in this holy kind may do.

Of this the Scriptures give plentiful proof in the many Precedents left us in it for imitation. So we ſee it in holy David, in many of his Pſalms (beſides them of the Word of God, his greateſt Subject of Meditation, in thoſe made of God's great works) yea the works of his common Providence and Guidance; as the growing of the Graſs, and Herbs, and Trees; the ſinging of the Birds among their Branches, in the waters, the playing of the Leviathan, the innumerable creeping things in the Seas, and the going of the Ships in them, as Pſal. 104. The wiſe Solomon hath his Meditation of the Horſe-leach, with her daughters, Prov. 30.15. The Ant in her Induſtry, Prov. 26.14. ſending the Sluggard (that turns on his Bed, as the Door on the Hinges, that often moves, but never removes,) to her to learn Induſtry, Prov. 6.6.

Yea ſometimes, the moſt inconfidenable things the Scripture takes notice of, for us to mind the Hairs on the head, which all are numbred; the Sands of the Sea, which though ſo weak and ſmall, is thereby bridled. The Duſt of the Earth, by Gods power, as in a Meaſure comprehended, Iſa. 40.12. And not only God's great works and high actings, but the loweſt actions of men, and the meaneſt actings of the inferiour Creatures, are in Scripture held forth, as occaſions for this Meditation, as advantage grounds for the aſcending of thoughts, and raiſing up the Mind Heaven-ward.

All this pains taken by the Spirit of God, in the Scriptures, is to ſhew what a wiſe and fruitful ſpirit may extract, by this holy Art of Meditation; yea, to teach us how conſtantly thought-buſie we ſhould keep our hearts (like that wonder in Nature, the ſo wiſe and laborious Bee) ſtill in gathering ſome Celeſtial ſweetneſs from every Flower of Scripture or Providence, or any other Object we ſtay upon.

CHAP. VII. Of the Requiſites for Meditation.

FRom the Object and Matter of Meditation, we muſt next come upon the Requiſites and Qualifications, and the things contained in it, and conſtituting of it.

Here by the way, there were two ſorts of Meditation mentioned.

1. That which is ſet and more ſolemn. 2. That which is ſhort, ſudden, and ejaculatory.

1. The firſt that, which more properly is called Meditation, is that ſo frequently we have ſpoken of in the Scripture, and mentioned in our Divinity-Books, and in Diſcourſes. Meditation in the ordinary acceptation of the word, taken for a work of time, ſeriouſneſs and ſolemneſs, that muſt have a due proportion of Time, Labour, and Diligence, to effect that upon the heart, it is to be uſed for.

2. There is that which is called Ejaculation, ſudden quick acting, or aſcending of the Soul to Heaven. This is a holy ſpark flies up out of the heavenly Fire, burning ſuddenly in the heart, this is but Meditation rather more improperly ſo call'd. Of this I ſhall ſpeak ſomething hereafter.

But that we are now to proceed upon, is the Meditation more properly ſo call'd, more ſet, ſolemn Meditation, a buſineſs of time and ſeriouſneſs.

There are divers things, I ſhall mention eight Particulars, or Requiſites for this Meditation. There are eight Requiſites I ſhall mention.

1. There's requiſite a Holy Awe and Reverence, a putting on a reverential frame of heart ſutable to the holineſs of the Duty.

2. There is requiſite a Retreat of the Thoughts, calling off the mind from all its preceding excurſions or engagings otherways.

3. There's requiſite, the ſetting of a ſtrong Guard, and ſo ſure a Watch upon our ſlippery ſpirits as we are able, to ſecure it againſt all diverſions.

4. Meditation, as to the Form and Nature, proper Notion and Eſſence, conſiſts in Application of the Mind and Thoughts, and ſetting them upon the Subject or Matter intended to be conſidered.

5. Meditation, as to the Nature and Eſſence, conſiſts, as in Application of the Mind to, ſo in the intenſion and due ſeriouſneſs of thinkings on a fit Object.

6. In a diving and ſearohing of thoughts, ſcanning for a beſt diſcovery.

7. In a Commoration and due ſtay of the thoughts upon the work in hand, without precipitation and undue haſtening.

8. It's requiſite there be an infuſing and intermixing the life and beauties of ſuch affections as are ſutable and proper for the Duty.

1. Meditation it muſt have the Diſpoſitive and Preparation of Holy Awe and Reverence; a ſtill engaging the Spirit to, and impoſing upon it, and framing of it, unto all that holy Awe, and higheſt Reverence, which this ſo excellent Duty calls for, both in the Entrance, and over all the Performance. I ſay Higheſt Reverence, as that which is to be done in the ſo infinitely pure preſence of a God; a God whoſe eye is obſerving in a ſpecial manner our hearttemper, not only in a Duty performed in his view, but a temper preſented and tendered to himſelf, as an Homage and Honour. As a way of Ingratiating our ſelves with him, as a way, and one of our ſweeteſt ways of higher Intimacy and Communion with him.

The Spirit of a Creature perfect, much leſs of a ſinner, it cannot have too ſtrong an Infuſion, too deep a Tincture of holy Reverence.

This is the firſt Requiſite, a deep Tincture of holy Reverence contended to.

CHAP. VIII. Of the ſecond Requiſite.

THE next Requiſite is in ſounding a Retreat of the Thoughts, and calling off the Mind from all preingagements, not only Evils and Vanities, but all Buſineſs and Duties. Nothing muſt detain the thoughts, or divert the thoughts, when we deſign and intend Meditation. God complains of men when Bodies are brought, and Hearts are left out: well may he complain, if we go about Meditation, a Mind, a Thought Exerciſe, if we let the mind and thoughts be ſent abroad, and not called home.

The Philoſophers ſay truly, that intention can be only of one thing at one particular individual time. Divinity tells us, there muſt be no allowance of diſintention, neither a giving way to a ſeiſure of Impertinencies to keep poſſeſſion of the Mind; that will keep off that which is incumbent, and our preſent Duty.

David, Pſal. 119.113, ſays, he hated vain thoughts, when they were Intruders, when they crowded in: much more as they were Excluders, and crowded out good thoughts. Therefore moſt of all, when they obſtructed and interpoſed at the time of his Meditation. Therefore being ſo rare an Artiſt in Heavenly Meditation, he ſtill would ſhake out and empty the Veſſel of his heart of other previous improper thoughts. Do, as Nehemiah, when Tobijah had laid up his ſtuff in the Temple, he throws it all out to make way for the proper Furniture.

Muſing in this ſort therefore muſt have its Preparative, its ſtand, and its retreat off and from all impertinent thoughts: a making the Coaſt clear, a ſetting the mind free, disburdening and diſclogging it: Caſting off all weights when we are to run this Race, and mount up the Hill of Divine Contemplation. Now is the time, to call to by-thoughts to void the Room, and leave it free for other thoughts to enter.

This is the Second Requiſite, a ſounding a Retreat to the thoughts from all other things.

3. When Meditation is to be performed, there muſt be a ſtrong Guard ſet, a ſure Watch kept upon all Avenues and Paſſages, on all the Inlets and Outlets of the heart.

As Jehoiada the Prieſt ſet a Guard round about the young King, when he was to be Crowned, 2 Chr. 23.7. ſo when this Duty is endangered, and ready to be hindred from having the Crown of a right performance ſet upon it. The Scripture Rules impoſe Circumſpection, great Caution in all our Concernments, but more peculiarly in things pertaining to God, and his Worſhip, Eccleſ. 5.1. Take heed to thy foot, &c. ſo Take heed what you hear. Aud Take heed how you hear. So there muſt be heed, and a great take heed how we Meditate. The ſtrongeſt Guard is little enough, yea too deficient and weak, for the holieſt heart, and the beſt exerciſed in this part of Godlineſs. O how inconceivably evil is every heart in its leakings and runnings out, in its rovings and wandrings, in its ſlipperineſs and inconſtancies, and likewiſe in its ſinkings and fallings, inſtead of keepings up in its heat and heavenly vivacity, and keepings on in any evenneſs and equality.

No Sieve is more unapt to hold water, no hand more unable to hold Sand, or Oyl poured into it, no bone, which often hath been out of joint, is more apt to diſlocate and ſlip out of place, than is the beſt heart to ſlip off, rove, and range from this Duty, in Diverſions and Admiſſions of Impertinencies. When we are moſt ſerious and intent, ſuddenly our carnal Spirits give us the ſlip, and are gone: Like the Bird if the Cage be but open: Or, the Priſoner if the Doors be not faſt and watcht. Or, if the heart get not out in Diverſions, it falls flat in Deadneſs and ſudden Coolings: Like the Iron in forging, no longer hot, than the Workman keeps blowing: like melted Metal, which cools as it runs and is pouring forth.

This made David in the Pſalms, ſo often and earneſtly to call for Quicknings, from the ſenſe of his frequent heart-coolings and ſinkings.

The Acting of Meditation muſt not be going up a Hill of Ice, where footing is both ſlippery and cold, but like the going up the Burning Mount Etna, where the footing if not firm, yet is that which the Travellers (as they ſay) feel warm: Or like Moſes, Going up the Mount to God, which was ſteady and earneſt till he came to the top: Still a due Guard muſt be kept about our hearts in this ſo important ſoul affair. An Intenſe care muſt be uſed, and a holy fear againſt all Diverſions, all heart-ſinkings, and againſt all Diſappointments alſo; that we lofe not the real benefit and comfort of this work.

Theſe three now Explained Particulars, are as Requiſites or Attendants of Meditation: The next four, are the ſpecial things, wherein the Nature and Notion of it conſiſts.

CHAP. IX. Meditation in applying the Mind to a proper Object.

4. MEditation ſtands in an Application, and bringing the thinking power of the Soul upon the Object, or Thing to be Meditated of. Taking that Great Engine of the Spirit, and ſetting it to act upon ſome fit ſubject.

The thinking faculty, is a rare Endowment; an Engine whereby the reaſonable Creature can draw up and take in any Object, and act or exerciſe it ſelf about it, for that uſe or end we aim at in our thinking.

In all Meditation, there muſt be an Applying and Conjunction of the mind and the thing. As Senſitive ſeeing, muſt have ſome union, virtual union, with the thing ſeen: ſo Intellectual ſeeing, ſeeing by the Eye of the underſtanding, muſt be, by a bringing the thoughts upon that is to be thought upon. The Scripture hath this Expreſſion, of ſetting the heart upon a thing, Hag. 1.5. So it is in the Hebrew, that which we Tranſlate Conſider your ways, is, put or ſet your hearts upon, &c. In Conſideration or Muſing there's not only a taking of the heart and thoughts from foregoing minded Objects; but a putting or ſetting it on ſome New thing, ſetting that on there where it was not ſet before.

The ſinful heart of it ſelf will run any way; upon Earthly things, upon evil things, or upon Impertinent and unſeaſonable things; not come to, or keep upon that it ſhould intend and mind: Therefore it muſt be taken as by ſtrong hand, and ſet upon ſpiritual things, ſet on Muſing and Meditation of heavenly things. A carnal heart is like the Loadſtone, it cleaves to nothing but Steel or Iron, and both of them eaſily unite: but the heart muſt be of another property, and act in a higher way. And a good heart, though it thinks too much Earth-ward, runs often wrong; yet it will ſet it ſelf in its thinkings right, on right Objects, make it ſelf and them to meet and unite. Pſal. 119.112. David tells us, how he did, he inclined his heart to Gods Commandments, both to keep them, and to meditate on them. He took and bent his heart, as a thing bending too much to other things; ſet his mind on Muſing on it. He found his Heart and the Law of God too far aſunder, and ſo would continue, unleſs he brought them together and made them one. If he had not brought his heart to the Word, he had never Meditated: The Object cannot apply it ſelf to the Mind, but the Mind muſt bring it ſelf to the Object. No Holy Duties will come to us, we muſt come to them. Many in a ſecret folly and ſluggiſhneſs, would have things do alone of themſelves, without their ſtirring or acting: but they miſtake, 'tis ſomething like to Mahomet the Deceiver, who once told the People that were met by his means, to ſee him have a Mountain, upon his call, to remove and come unto him: but when the Mountain would not come, he boldly then tells them, if the Mountain will not come to Mahomet, Mahomet muſt or will go to the Mountain. What he did attempt in pretence, and act in impudence, but was fain to go at laſt to the Mountain, that would not come to him: I ſay, like to this we are ready to do in ſlothfulneſs, we look that Duties ſhould come to us, that they do themſelves, and we do nothing: But that which will not come to us, we muſt go to it: We muſt bring and ſet our hearts to this and all other Duties. There muſt not be a letting the Mind lie ſtill; that ſo matter of Meditation may come to us, and make us Meditate: But we muſt bring and ſet our hearts to Objects of Meditation, and make this Happy meeting, of Excellent Objects, and this excellent Muſing power. This is the more to be Contended for, in that this work of Holy Meditating hath ſo many buſie Adverſaries, but chiefly in the conſtant progreſs and carrying of it on.

Ah 'tis extreamly againſt the grain of a natural heart, to be broken off from its cuſtomary wildneſs, wandrings, and rangings of thoughts.

To cage up it ſelf, and become tame and tuned to ſerious Muſings and Thinkings Heaven-ward. In the beſt heart, that ſin that ſo eaſily beſets us, it will be ready quickly to interpoſe, and cut off the Paſſages, otherwiſe open.

O how the heart ſtrives to beſet and block up all Paſſages, when we are beginning to enter on this Work! All the whole Garriſon of diſ-inclinations and repugnancies, the Helliſh heart, venoms, and contrarieties take inſtantly the Alarm, and endeavour to hinder the hearts conjunction with ſpiritual Objects by this Meditation. The Soul under its Complications of Luſts and Corruptions, is as if you had a Bowl of many Biaſſes clapt upon it, all ready to draw diverſly, but all from the Duty in hand: And as Natural Corruptions will be acting Contrarieties and Diverſions; ſo old Cuſtomary Evils, haunts and wonts will be calling upon us, coming to give us their viſits, calling us off to ſome other way.

Satan alſo, and the Power of darkneſs will not be abſent at this time, that may turn ſo much to his prejudice, but he will be ſure (if he any way can) to divert thee totally, and cauſe the whole current of thy thoughts to run out in uſeleſs Impertinencies.

Great Circumſpection muſt therefore be ſtill uſed in our ſettings upon this Duty: A work well begun is half done. This is the Fourth Requiſite, the bringing the Heart and a Spiritual Object to meet, and be brought to the Eye of Conſideration.

CHAP. X. Meditation in a ſerious Thinking.

5. MEditation includes, as an Application, ſo an intenſion and ſeriouſneſs of thoughts.

Serious Objects, and ſerious work, muſt have thought-ſeriouſneſs: an earneſtneſs, and acting the vigour of the thinking power. We can think ſlightly, but this we call not Meditation; but ſerious and earneſt minding muſt be ever an ingredient of due performed Meditating.

In Scripture it is ſometimes expreſt by the term of Conſidering. Pſal. 119.95. I will conſider thy Teſtimonies: That is, mind them with a ſerious and earneſt thinking. So Pſal. 77.5. I conſidered the years of old; he acted in not a ſlight Eying, but ſerious Muſing.

Thus Solomon in his Eccleſiaſtes, often expreſſes it, by the term Conſidering; Eccl. 4.1. I Conſidered all the Oppreſſions under the Sun: And v. the 4. I Conſidered all Travel. Conſideration (beſides the bringing of the Mind unto a thing) includes alſo ſeriouſneſs, an intenſion of the Mind upon the Object. Sometimes in Scripture it is expreſt by the word Pondering, Prov. 4.26. Ponder the paths of thy feet: That is, earneſtly mind them. So Luke 2.19. Mary is ſaid to ponder the ſayings of Chriſt in her heart; ſhe made it a work of great ſeriouſneſs.

There is a ſlight and eaſie thinking, an acting of thoughts curſorily, and when a thing is out ſo ſoon as in; and the thought off ſo ſoon as on: and there is a ſerious thinking.

The Mind of man hath not only an ability to act, but can put forth an exceeding great ſeriouſneſs. That as in things Natural they have not only power to act, but can alſo act intenſly and vigorouſly.

Thus in things Inanimate, as in Fire, how hot and intenſe may it be? In brute Creatures, how earneſtly can they act, when they put forth their ſtrength? As the Horſe in running, the Eagle in flying. In things Artificial, to what intenſe degrees can divers Inſtruments and Engines operate, and diſcharge themſelves? O what can this Engine of the Mind of man effect? what heights of ſeriouſneſs can it arrive at? What contributions of earneſtneſs can it pay in, when it is highly concern'd, when it is edged by ſome real or ſuppoſed grand intereſt; as ſome weighty Affair, urgent Buſineſs, ſome imminent Danger to be eſcaped, ſome rare Pleaſure, high Preferment, vaſt ſum of Treaſure, or ſuch like Engagements? Yea what can the Mind, as to a high ſeriouſneſs, act ſometimes upon Objects totally unworthy of the thoughts? vain thoughts can be very eager and intenſe.

If we can be ſo ſerious in matters inferiour, certainly Divine and Spiritual matters muſt needs claim a far greater ſhare of ſeriouſneſs. There ſhould be no earneſtneſs of thoughts on any ground or intereſt whatſoever, like to this Meditating Earneſtneſs.

There are ſeveral ſpheres of ſeriouſneſs of thoughts which we may obſerve men move in, Steps and Aſcents of Seriouſneſs.

1. Country-men, in their lower ways, have their plodding ſeriouſneſs; how earneſt do divers of them appear in minding of their Occaſions, which they account great?

2. Citizens, in their higher ways, have their higher and more improved ſeriouſneſs. O what are the various earneſtneſſes, how ſtrange and amazing to conſider, are the daily beatings of Brains, and intendings of Thoughts, on daily occaſions by multitudes of perſons in avaſt City?

3. Students and Scholars, in their ingenious ways, what intenſe and earneſt Muſings do many of them habit themſelves to; and what improved Heightnings of the ways of ſtudying to they contend unto? The higheſt ſeriouſneſs makes the beſt Scholar.

4. Stateſmen and Souldiers, what ſeriouſneſs do their Grand and Important Affairs for the Publick (that lies at the ſtake to be preſerved and advanced) engage and draw forth? How great is the great Politicians ſeriouſneſs about his Deſigns?

5. Debauchery and Vice hath its ſinful ſeriouſneſs. Senſuality, Uncleanneſs, contemplative Fornication hath in all Places and Ages given higheſt evidence of unparallel'd ſeriouſneſs: what ever hath raiſed and wound up the ſeriouſneſs more; as in amorous Poetry and wanton Romances, and ſuch like filthy writings appears? All ſorts of Vices and Luſts, the lower they lie in the ſink of the ſinful heart, the higher they act, in ſaddeſt ſeriouſneſs and ſtudyings for carnal ſatisfaction.

6. The Black Train of Hell and Devils, have their unſpeakable heights of Seriouſneſs and Muſings for Souls-deſtroyings.

But whatever Spheres and Heights of ſeriouſneſs there can be, ſpiritual things of Right, muſt challenge of every Chriſtian, a far other and better ſeriouſneſs.

The perfect Rule of Religion obliges Chriſtians to out-do all others in their greateſt ſeriouſneſs.

7. Doubtleſs the Saints in all Ages have excell'd in this kind. In their Retirements and happy Engagements between Chriſt and their Souls.

Such as Enoch, who walkt with God, ſuch as the other holy Patriarchs, ſuch as Job, and other eminent ones. And peculiarly David, that ſo rare Artiſt in this way: What may we alſo ſay of the Holy Prophets, bleſſed Apoſtles, glorious Confeſſors and Martyrs, and the eminent Saints and excellent Lights of the Church? theſe no doubt have been highly ſerious, in their Heavenly Meditations.

Certainly the rare Artiſts of the World, neither Apelles in Painting, nor Phydias in Carving, nor Dedalus in Contriving the Labyrinth at Creet, nor Archimedes in deviſing his Mathematical Inſtruments, nor Plato, Ariſtotle, or any of the great Philoſophers did arrive at greater ſeriouſneſs in ſtudy, than the Worthies of Chriſt in the paſſages mentioned before, neither than that ſeriouſneſs of ſuch as lived after the Apoſtles; as holy Ignatius, Cyprian, Juſtin Martyr, Ambroſe, Auſtin, and others of the Ancients, rare men in Contemplation: And ſuch as not only the Bleſſed Reformers abroad, Luther, Melancthon, Bucer, Martyr, Calvin, Zanchy, and others of them were, but ſuch of our own Martyrs, holy Cranmer, Latimer, Bradford, and the reſt of that glorious Army; and as many after them, in the ſeveral parts of theſe Nations; one of which would ſay, he thanked God, that for twenty years together he had ſtudied nothing but the Bible and his own heart. I believe none of thoſe Philoſophers and Artiſts ever acted any ſeriouſneſs to that height and ſweetneſs, that the holy ones of Chriſt have done.

But it is time to come now to the next thing.

CHAP. XI. Meditation in a ſearching and ſcanning.

6. THis Meditation, beſides Application of the Mind to the Object, and intenſion or ſeriouſneſs on it, includes a ſearching and ſcanning, or diving deep, an extenſion of thoughts, a looking about or endeavour of Comprehenſiveneſs, in reſpect of the Object, ſo far as we can. To make as perfect and full a view of it, and to ſee into the Dimenſions and Extents of that we think on. Thus when a man ſtudies a thing, He endeavours an Extenſive and a Comprehenſive ſeeing, and having the fulleſt view. He ſets it not before him to ſee a little, but the moſt he can.

The Scripture phraſe I cited of Proverbs 4.26. and that of Luke 2.29. of Pondering, includes this particular likewiſe we now are to treat of. In pondering there is both firſt the Minds applying it ſelf to a thing, and the intending its acting, and then this third of an acting, of ſearching and diving into it, or knowing what we can of it.

Pondering is an Expreſſion taken from Goldſmiths, and Tradeſmen, that deſire to know the full weight of a thing, and thereby the value or worth for their profit and uſe: Thus the Merchant weighs his Merchandiſe, the Goldſmith weighs his Silver and Gold, the Jeweller weighs his rich Pearls, Rubies, and Diamonds, to know them more exactly. There is exceeding great weight and worth in Heavenly and Spiritual things: Meditation muſt hold the ſcales, to weigh, ſo well as we can, theſe ſo rich and precious things, theſe Diamonds, and Pearls of Heavenly Treaſure: yea weigh them as things that unſpeakably ſurmount all other things. As Prov. 2.4. Wiſdom muſt have a ſearching for, as for hid Treaſures: as the ſearching for, and ſearching in the Gold and Silver Mines; in which there is not only great earneſtneſs of ſearch, till the Rich Vein is diſcovered, but being once found, there is a following it with exacteſt Induſtry, and utmoſt Curioſity, to find not a part or quantity of the Treaſure, but all the Riches ſcattered over the whole Mine, part after part. A Chriſtian in his Exerciſe of Meditation, muſt act the part of the Exquiſite Miner, to dig deep, dig over all the Mine, and gather up the Riches of it, the leſſer and greater quantities, as they come to view, in the Mines of Spiritual Treaſure. Travellers tell us, that in the Perſian Gulf at a certain ſeaſon of the Year, great ſtore of a kind of Shell-fiſh is to be found near the ſhore, in which Shell-fiſh they find the precious Pearls bred in their Shells: But the way of finding them is by Diving, there are men that have an Art of Diving down to the bottom of the Sea, and bringing up their Baskets fill'd with theſe Shell-fiſh; the Shells being opened, they find and take out the Orient and Rich Pearls, of ſeveral proportions, ſome of them very great and rich; whereby they greatly enrich themſelves and thoſe that deal in them. Meditation is the Spiritual Merchants Art of Trading for Heavenly Riches, Pearls of great price; but there muſt be a Diving deep. If we have not this Art of Diving, we ſhall loſe the rich Pearls: the deepeſt diving down in the practice of Meditation, comes up with the Greateſt Returns of Soul Enrichments.

Solomon in Eccl. 7.25. hath a very emphatical Expreſſion, to hold forth this we are upon: Our Tranſlation hath it, I Applied my heart, but the Hebrew hath it, I Compaſſed, and my heart that is Compaſſed to ſearch, and ſeek out Wiſdom: Or, I and my heart Compaſſed, ſo in the Margin we have it. There's Coming upon a thing, and a Compaſſing a thing, the heart in Meditating is to compaſs in a thing, as well as it can. They ſay in Philoſophy, that wiſdom lies in Perſpection, Introſpection, and Proſpection, that is, in viewing throughly, all over, viewing inwardly; and viewing what may be eventually, what may be the iſſues of things, it prys into a thing, and looks round about a thing: makes the Mind endeavour an Extenſive and Comprehenſive knowing, as was ſaid. Meditation in Spiritual things, ſhould be like Nehemiah when he came to Jeruſalem, and would go view it; He went and viewed firſt one part, and then another, till he had gone round. So Meditation looks largely, views what it can take in and conſider.

As God took Moſes to the top of Mount Nebo, Deut. 34.1. ſhewed him all the Land of Promiſe, part after part round: Thus when we go up this Mount of Meditation, we muſt ſearch, view, look round, take in as large a proſpect as we can.

This is the Sixth thing Meditating includes as to the Object, a ſpreading our Eye, looking as largely, and ſeeing ſo much as we can, for the Ability and Opportunity is given us.

CHAP. XII. Meditation is a Dwelling of thoughts.

7. MEditation includes a Dwelling or a Commoration of the Thoughts upon the Object, drawing out the Golden thread of Holy Thinking to its due length, giving the mind its full ſcope and allowance of Abode on the meditated matter. Meditation is in Scripture, and oft particularly in the Book of Eccleſiaſtes, expreſt by the phraſe of Conſidering.

In Conſideration, there is, 1. Application of the Mind to an Object. 2. Intenſion upon it. 3. Pondering of, or ſearching into it. And this 4. thing of Commoration, or the Dwelling of the Thoughts for ſome due ſpace of time, for viewing and reviewing. For ſecond thoughts, bettering of Thoughts, and better compleating this great Soul Affair of Meditation. This Meditation needs muſt have that allowance that all Great Muſings and Conſiderings have. Such as Rare Artiſts, Exquiſite Engineers, Deep Philoſophers, and great Stateſmen, all Noble and Ingenious ways muſt have for their times of ſtudyings: they muſt have their due ſpace of time for thinking, and lengthen out their mindings in that time; to make as we ſay, no more haſte than good ſpeed. A ſtaying a while will make an end the ſooner, make the work the ſurer.

Meditation is not a haſty hurry of thoughts: that's Precipitation, not Meditation. It is not gathering half-ripe Fruit, that which hath not its time for the Influence of Heaven to come down upon it, and its own internal principle and power of its Nature, to produce a kindly maturation, a kindly ripening. We will not have (for want of time) our Bread dough-baked, or meat raw-roaſted: knowing that which is not rightly prepared for the body, may breed Diſtempers, if it bring not Death. It is not the way to thrive, look well, and be ſtrong, lively and chearful: why ſhould we gather our ſouls precious fruits half-ripe? feed our Souls with doughbaked Bread for want of a little time? Some things muſt have Infuſion for taking forth the Spirits and Tinctures of Colours. Others a due time for percolation and ſtraining, for a ſegregating and ſeperating of the finer parts from the Feculent and Dreggy: And ſome things a longer ſpace, in a ſlow and conſtant Fire in the Operation, or the coſt and labour is loſt: Intenſions for effecting things greatly beneficial and admirable, are moſt freely allowed a larger proportion of time, both for frequencies and Repetitions of Muſing ſeriouſly. But O how too ordinarily do the beſt of Saints fall ſhort of the actings of Rare Artiſts, in their higher Operations, in their ſtands and abodes of thoughts for more curious Obſervations, and ntellectual ſatisfactions: Uſually we are too haſty and eager to have Duties over. The Soul is in pain till it be delivered of them. In Meditation it is hard (ſometimes at leaſt) to take off the thoughts for it, from preingagements of other thinkings, and apply them to the duty. But harder to become duly ſerious in acting in it, harder yet to Dive and Ponder, and hardeſt of all to hold up in an abode of thoughts, and dwell long enough, and after views to make reviews, to re-act the ſame thinkings, to taſte things over and over, when the freſhneſs and newneſs is paſt, when by long thinking the things before us ſeem old; we are ready to grow dead and flat in a performance, except we ſtir up our ſelves often in it. It is hard to hold on and hold up, unleſs we hold up a wakeful Eye, a warm affection, a ſtrong and quick repeated Reſolution; yea, and without often lifting up the Soul to Chriſt, for freſh recruits of ſtrength to hold on. David that ſo excellent Artiſt in this way, ſaith he will Meditate, Pſal. 119. often ſaith he will. Doubtleſs he not only ſaid I will, when he was to make his entrance into this hard work; but likewiſe for continuance in it, to keep up his heart from flaging, till he well ended his work. It is not the Digging into the Golden Mine, but the Digging long, that finds and fetches up the Treaſure. It is not the Diving into the Sea, but ſtaying longer, that gets the greater quantities of Pearls. To draw out the Golden Thread of Meditation to its due length till the ſpiritual ends be attained. This is a rare and happy Artainment: This is the Art, but of the ends of Meditation we ſhall ſpeak hereafter.

CHAP. XIII. Of Affectionateneſs in Meditation, or the life and luſtre of it in the intermixings of ſutable Affections.

THree things we propoſed in treating of this Divine Meditation.

1. The right Preparative to it, fervent Prayer. 2. The main Foundation of it in the free choice of the Will. 1. To firmly purpoſe a right work that it be ſincere. 2. To purpoſe and intend a wiſe work. 3. To deſign a warm work. 4. To have it earneſt againſt lets and oppoſitions. 5. To have it a ſucceſsful work. 3. The Forming and Finiſhing of it. For the Forthing and Conſtituting of it, which is, 1. By a Reverential frame of heart ſtir'd up, anſwerable to the Duty. 2. By firſt ſounding a Retreat of the Thoughts from all other Objects. 3. By ſetting a ſtrong Guard upon our ſlippery Spirits.

Then as to the conſtituting the work.

4. By ſetting the Thoughts on the Object. 5. By ſeriouſneſs in Thinking. 6. By ſearching of Thoughts. 7. By a ſtaying and abode of Thoughts. 8. For Finiſhing the work, by intermixtures of the Life and Beauties of ſuch Affections, as are proper and ſutable for the Duty. It muſt be an affectionate acting, warm and zealous, lively and vigorous. So David's Meditation, Pſal. 39.3. while muſing the Fire burned. Not only it ſhould be ſo eventually, but by way of concomitancy; when we Meditate with the Mind, we ſhould be warm at the Heart: The fuel and fire of holy Affections, muſt come to the offering up this Sacrifice. There muſt be an Affectionate acting, which brings the life and beauty into the body and face of the Duty.

They ſay Beauty muſt have theſe four things.

1. Perfection or Intireneſs of parts, no part wanting. 2. Proportions due, no part too great, too little, or unſutable: And proportion of Colour, White and Red in a juſt proportion. 3. There muſt be Right Order of parts, that nothing be miſplaced. 4. There muſt be ſpirit and vivacity appearing in the Face, as a chief Ingredient or ſuperaddition to all the reſt, as that which adds ſingular grace and luſtre to all. So beſides the parts and chief lineaments, there muſt be that which compleats the Beauty of Meditation: Thoſe things which are as, not only the Beauteous Colours, but the freſhneſs, livelineſs, and ſpirits aſperſed, and appearing over all the Face of this Rare Piece, this Excellent Performance.

That as the Heart, with its Diffuſions of Heat and Spirits in a due proportion, makes a comely, graceful, and lovely Colour, which in Heart-Diſtempers, Faintings, and Sinkings, diſappear and vaniſh: So the Holy Heart with its Diffuſions of heavenly warmth and ſpirits, heavenly affectionateneſs, makes Meditation comely, beauteous, and lovely.

If Meditation be only Head-work, and not Heart-work, it is like a Picture without life; like a Student that ſtudies in a meer acting of Wiſdom only.

The right and genuine Meditation is an affectionate thing: as the Head acts, the Heart glows. The life veins of warm Affections run and diſperſe themſelves through the whole Duty, and give luſtre to it. This we may ſee in the Meditations of that great Artiſt in this kind, in holy David you may ſee a beauty and excellency of Holy Affection mixt and interwoven, like the Gold in the Tiſſue with the Silk, and ſparkling in his this-way-acting. Affections appearing ſet as ſo many Rich Stones, Rare Beauties, and Glories among his various Muſings.

There are Three ſorts of Affections that ſhine gloriouſly in David's, and other holy mens Meditations, left upon Record in Scripture, which needs muſt be patterns to provoke us to imitation.

1. The Affection of Deſire. 2. Of Love. 3. Of Delight. I ſhall briefly diſpatch them.

CHAP. XIV. Of the Firſt Affection, Deſire.

1. THat Affection of Deſire wound up, and let out to pantings and longings Heavenward, and being above, in this Heavenly Exerciſe of Meditation. David with his Meditating of God and his Word, he tells us what longings and heart-pantings he had. Pſal. 119.20. His Soul breaks for deſire, which he had to Gods Teſtimonies: How was this? to have the Book of the Law? no it was to be exerciſed in it, to an improving of Meditation on it. Pſ. 1.2. Ah he could not Meditate enough, act freely enough, far enough: The Commandment was ſo exceeding broad, as he ſaith, Pſal. 119.96. ſo very broad, and his heart ſo narrow: Sin ſo incompaſt and ſtraitned him, that his Soul breaks, that he could have no larger thoughts. Such an edge and eagerneſs of Affection, ſuch a large, ſtrong, and vehement deſire, ſhould be an attendant, an aſſiſtant of Meditation, one ſtrong Feather impt and added to the Wing of Contemplation to make it mount up faſt to Heaven.

Ah, ſay Chriſtian, Lord that my ſoul could Meditate ſtill better, flye farther, mount higher, be more upon the wing, make ſweeter and more happy diſcoveries, and prove a greater proficient in this Heavenly way! Meditate with deſires and breakings of Soul, to dart up the higheſt you can to Heaven, and ſtay there.

CHAP. XV. Of the next Affection, Love.

2. THe next Affection, which ſends a Great Artery of vivifical Heat, a glowing Heat into this Meditation, is that of Heavenly Love, Love to the Duty and the Excellent things to be Meditated upon: Love is the great Heart Fire, made to warm every holy ſervice: Pſ. 119.97. O how Love I thy Law, it is my Meditation all the day? Love led him into this pleaſant ſoul walk of ſweet Meditation, and Love kept him company, kept his heart warm in it. The fulfilling of the Commandment is Love, Rom. 13.10. and Love is the fulfilling of this Commandment of Meditating: It is performed in Love. This Heart vital Heat of Love, muſt move to and in Meditation: muſt glow through the whole work all the time of it. Meditation is either of the infinite beauties of the moſt bleſſed God, the infinite perfections and ſurpaſſing glories of his Eſſence and Attributes, and of the Three Perſons in that Eſſence: or elſe of the precious Word or Works of God, his general Providence and Government, or his peculiar Governing of the reaſonable Creatures, eſpecially that ſo ſtupendious work of Redemption by Chriſt, and all thoſe things which are reducible to his praiſe; which muſt needs, being ſo beauteous, have their ſurpaſſing lovelineſs. And therefore there is great reaſon to act love abundantly towards them: To have Meditation ſtill richly perfum'd with actings of burning love all over it.

O let Love ever come in and act its part in Meditation, wherein the Souls Eye is not only glancing, but wiſhly viewing the ſurpaſſing beauteous things of Heaven, or ſuch things as may lead up to Heaven. Ah if I cannot aſcend in a Flame of love, yet let me in Meditation flye up in ſome ſparks of Love. If my heart cannot burn in the flame of Love, let it keep warm upon the Embers of Love. Let Love give it a ſpirit, vigour, and livelineſs: As Solomons Temple was inwardly all overlaid with Gold, let this rare work of Contemplation be overlaid and inlaid with Love: Cant. 3.10. as Solomons Chariot in the Canticles, the midſt of it paved with love; ſo let this Chariot of Contemplation the midſt of it be paved with Love.

This is the Second Affection, Love.

CHAP. XVI. Of the laſt Affection, Delight.

3. THE laſt Affection, to make a threefold cord, to draw up the heart in Meditation, and that winds the work up higher, and that is a great ſuperadded Beauty and Glory, is the Affection of Delight, Joy and Pleaſure.

Meditation muſt not be a dull, ſad, and diſpirited thing: Not a driving like the Chariots of the Egyptians, when their Wheels were taken off, but like the Chariots of Aminadab, Cant. 6.12. Make me like the Chariots of Aminadab, that ran ſwiftly: So let us pray, Lord in Meditation make me like the Chariots of Aminadab, that my ſwift running may evidence my Delight in Meditating. Holy David makes Delight ſuch an Ingredient or Aſſiſtant here, that ſometimes he calls this Exerciſe of Meditation by the Name of Delight, Pſal. 119.16. ſpeaking in the foregoing Verſe of this Meditation, I will Meditate in thy Precepts; in the 16. verſe, I will Delight my ſelf in thy Statutes: which is the ſame with Meditation, only with ſuperadding the excellent qualification due Meditation ſhould have; This Name is given from this noble concomitant.

As Wiſdoms ways are all paths of pleaſantneſs, ſo this path it hath its pleaſantneſs and ſweetneſs: Contemplation hath its rare and moſt pleaſant walks: No Habitation hath ſuch Rooms, ſuch Galleries within, of pleaſure: Nor Gardens without with ſuch Walks and Curioſities: No Situation, or Stand, ſuch Proſpects and varieties of delightful Eye-Objects as Meditation enjoys. All Objects that Nature or Art can preſent to the Eye, are meer Shadows and Nothings in reſpect of the rich and rare Furniture the Eye of Meditation is provided with. The Traveller, whoſe fect and helps have carried him the fartheſt, whoſe Eye and Obſervation hath viewed and taken in never ſo much variety and Curioſity, that hath recreated, raviſht, and ſatiated it ſelf never ſo largely, with any of the moſt taking things the whole Worlds fullneſs compriſes; hath not, cannot come neer to, and compare with the tranſcendencies of pureſt, higheſt, Soulrefreſhing, raviſhing Delights, this high Operation and more ſublime acting, conveighs and gives in: where the Object is ſpiritual, the Eye Spiritual, the heart holy and ſpiritual, and the way of acting upon this Spiritual Object is Spiritual, as every way or Ordinance of Chriſt is. Or where the Object is excellent, the faculty exerciſed on it is excellent: the Medium or way of Applying the Faculty to the Object is Excellent: There the Delight and Pleaſure is moſt rare and excellent.

There are ſundry ſorts of pleaſures: There are ſenſitive pleaſures of the external Senſes, as of Hearing, Seeing, Taſting, and the like: Theſe are very various and very great, too often too bewitching and beſotting.

There are Phanſie, Imagination-pleaſures: I ſay the pleaſures of Phanſie, which are rare and higher than thoſe of the outward Senſes: Imagination and Phanſie which is a quick, ſudden, ſhort, and ſhallow apprehenſion of things (it is not judgment that ponders) but a ſudden ſlight taking in and acting: this is (eſpecially in ſome ſorts of perſons) a very high Spring and ſtrong Feeder of Delight or Pleaſure; of Pleaſures that come like things freſh, quick and ſpirited to the Body and Senſes. Phanſies, O how they perfume, like richeſt ſcents, pleaſe like briskeſt and moſt racy Wine! Phanſies (though often very fond and vain) yet are great inſets of Delight.

3. There are Intellectual Pleaſures, Rational Joys and Delights: Theſe are more high, ſublime, and refined, and therefore more ſweet, ſuch as the Pleaſures of underſtanding new, rare Notions, excellent Speculations, and apprehenſions of ſolid and precious Truths, and the Minds Muſings on them, Taſting, feeding on them; this in it ſelf is a more tranſcending Delight than the two former; though Phanſies weigh more with ſome, yea, though ſenſual Pleaſures take moſt with abundance.

4. But there are beyond the former, namely, thoſe that are ſpiritual Pleaſures, Delights found and felt in a holy and ſpiritual Heart, in one that hath a Principle far above Senſe and Phanſie, and Natural Reaſon: that a renewed Mind, a Spiritual Underſtanding, a Wiſdom from above only reaches and reliſhes; and theſe are beſt and ſweeteſt, when they are not only taken into the Soul, by an act of apprehenſion and conceiving of them, but when they paſs into the more inward Room, or Office of the Mind, into the Judgment; when they are there detained in Conſideration, and by Meditation give down their delicious ſweetneſs, like Grapes in the Wine-Preſs: Meditation is ſuch a Soul Engine, ſuch an inſtrument of ſuch a manner of Operation, that nothing in the World, the higheſt Objects of Senſe, Phanſie, or meer Natural Reaſon, can act with that Complacency and Delight.

Solomon in his Eccleſiaſtes, that rare Record of his ſo large and infallible Experience of all things for Pleaſure and Delight, tells us he found nothing ſo ſweet, and which he could act upon with that Delight, as when he acted up in Meditation, Eccl. 12.13. David oft expreſſes what joy he acted, in this ſoul-engagement: yea tells us as he did, ſo he will delight himſelf in it, and the Heavenly Objects of this Heavenly work: Heavenly things and a heavenly heart meeting in Meditation, will act and make the pureſt pleaſure.

Meditation therefore muſt have this Attendant of Delight; which like a flame, like the Chariot of Elijah, carries up the ſoul in muſing into Heaven.

CHAP. XVII. Some other particulars added in ſome ſpecial Scripture expreſſions.

BEſides theſe three Affections of ſtrong Deſire, ardent Love, and holy Delight, that like Heat, and Spirits conveyed from the Arteries (ariſing in the heart) into all the Body, to adde to and compleat what we have in ſome meaſure expreſt; there are theſe Three or Four things, I ſhall a little ſpeak to.

1. Meditation ſhould be a work very ſavoury on the Palate of the Soul. 2. It ſhould be ſweet and pleaſing to it. 3. It ſhould be with ſatiety in it. 4. With an Admiration, as the Crown on the top of it.

1. It ſhould be performed, not as a thing that is diſ-reliſhing, but ſavoury to the Spirit in the doing: Rom. 8. Thoſe that are after the Spirit, ſavour the things of the Spirit.

There are ſome things are unſavoury in themſelves, others though ſavoury, yet not ſavoury to ſome Palates. The things of Heaven are none of them in no degree unſavoury in themſelves: Meditation is not ſo in it ſelf, but to a carnal Spirit, it is one of the greatly unſavoury things, greatly diſpleaſing and diſrelliſhing: But to the Spiritual man it is not ſo, but a work ſingularly ſavoury, like Iſaac's ſavoury meat, like feeding at ſome noble Feaſt, where a good ſtomack, and a right Palate, feed and ſavour, ſtill ſavour the delicacies and varieties ſucceſſively, every thing is ſavoury. There are ſome things ſavoury, as Nature yields them; others, and in great variety, as Art reduces and orders them; and accordingly there are very admirable diverfities of ſavoury things, which have their degrees of ſavourineſs: What great varieties are there made by Art, from the meaneſt food, to the higheſt delicacies? yet in the Goſpel Feaſt of Fat things full of Marrow and Wine on the Lees well refined, in the Feaſt of all heavenly varieties; Meditation hath more unſpeakably rare dainties, than all that Nature or Art can yield. 1 Cor. 2.9. Eye hath not ſeen, nor ear hath not heard, what God hath prepared for them that love him. Not the greateſt of the greateſt Princes, not Solomons moſt Glorious reaſt, not Aſſuerus. his Royal Feaſt, not any of the Perſian or Roman Emperours ſo much ſpoken of in Hiſtories, could occaſion a Feeding with ſuch high ſavourineſs, as may be had in the rich and precious things Meditation hath to feed the Soul with. Therefore, O let Meditation be ſtill moſt ſavoury, let every ſpiritual thing be very ſavoury; as there are more varieties of Objects, and higher degrees of Excellency in them, endeavour a ſutable, an extenſive, and an enereaſing ſavouring: As men at a Feaſt paſs from the firſt Diſhes to the after Dainties, with a more eager feeding and better reliſhing. This is the firſt thing.

As Meditation ſhould be ſavoury, the ſoul well reliſhing of it; ſo likewiſe

2. It ſhould be ſweet. This I further adde, in that the Spirit of God is pleaſed to honour this pious expreſſion of the Holy Prophet (by recording it for us) who after a moſt heavenly Torrent of Elegancy in expreſſing the ſurmounting Excellencies of God in the wonderful ways of his workings and governings, ſays there in the cloſe of Pſalm 104.34. His Meditation of God ſhould be ſweet. How ſweet muſt Meditation be upon infinite ſweetneſs, and from whom all other ſweetneſs, Creature-ſweetneſs, Word and Ordinance-ſweetneſs, derives it ſelf?

Pſal. 119.103. O how ſweet is thy Word to my taſte, ſweeter than Honey to my mouth! This muſt be chiefly by Meditation: It is that which preſſes and ſucks out the rare ſweetneſs in the Precepts, ſo Holy and Righteous: in the Promiſes, ſo precious: in the incour agements, ſo high: and in all the excellent things in the ſo perfect word of Chriſt. He not only aſſerts the ſweetneſs he found in Meditation; but is tranſported with high Admiration: And when he could not ſpeak of it to the height and fulneſs, then (which is our uſual manner) when we are at a loſs for expreſſion in words of comprehenſiveneſs, to wrap up our ſelves in the elegancy and terms of an Interrogation and Admiration; yet not contented with this way, for fuller repreſenting his experimented ſweetneſs, he takes up a compariſon, ſays ſweeter than Honey, which in that pure Air of that bleſſed Land of Canaan, was the moſt ſurpaſſing ſweet Honey in the World. Yea, in Pſal. 19.10. Sweeter than Honey, and the diſtilling of the Honey-Comb, which is the ſweeteſt of all others: But this was in holy Meditation, that made the Honey melt in his mouth, and give down its ſweetneſs. Meditation that drives the Hive, drains the Honey, and drops in the delicious ſweetneſs into the Muſing Spirit. Lord teach us the way of this Heavenly Art, and make this Honey drop, and the Heavenly Manna of Divine Truths fall richly into our hearts. This is the ſecond particular.

3. Meditation may and ſhould be attended with an Heavenly and ſpiritual ſatiety: Pſal. 63.5. My ſoul ſhall be ſatisfied, as with Marrow and Fatneſs, when I remember thee on my Bed, and meditate on thee in the Night-watches. His rare hours introduced and made returns of Heavenly ſatisfaction.

The largeneſs and excellency of it he ſets out by a very ſutable expreſſion, ſatisfied as with Marrow and Fatneſs, which to the ſtomack yields the beſt ſatisfaction, the ſpeedieſt and ſweeteſt, the moſt large and laſting. No food ſatiates better than Marrow and Fatneſs. So Iſa. 25.6, 7, &c. The Goſpel Feaſt, is a Feaſt of Fat things full of Marrow. There are the Fat things of a perfect righteouſneſs applyed, of a full pardon obtained, of Reconciliation and Peace with God made, John 1.12. and glorious Adoption conferred through Chriſt, the Feaſt of the Feaſt, together with the ſatisfaction of the bleſſed Image of Chriſt, in the beauteous lineaments of Holineſs and righteouſneſs, light and life, of all Graces and Excellencies, and all drawn to the life, and wrought up by the Holy Spirits Inhabitation and Operation, and ariſing from Believers happy Union and Communion with Jeſus Chriſt and his fulneſs. And likewiſe as a glorious ſuperaddition, that of Aſſurance of a moſt happy condition, and of the unchangeable love of God, and that bleſſed Hope of Eternal Life, which ſtrews Sugar, drops unſpeakable ſweetneſs and ſatisfaction upon and into the holy heart, 1 Pet. 1.8. Theſe and ſundry others are the fat things full of marrow, and make up the Feaſt; and are from the actings and induſtries of this happy way of Meditation: As therefore the Heart is hungry and thirſty, in continual Lingrings and Longings, and never quiet, Meditation muſt carry it to this royal Goſpel Feaſt, and thereby meet with a bleſſed fatisfaction, not being contented with the ſight of the Feaſt and the delicacies of it, without attaining ſome happy ſatiety.

The Prophet Iſaiah mentions one dreaming of eating, but when he awakes his ſoul is hungry: If we look not well to it, Meditation may be but ſuch an unprofitable thinking, as when we have ended it, we may miſs of this ſatisfaction, find our ſouls empty. It muſt be ſtill ſo managed, that it prove a help and cure to my Soul's inordinate lingerings, and improve to a ſpiritual ſatisfaction.

Plutarch in his Morals tells of one Pythos, who finding a rich Mine of Gold, and out of his eager deſire to have the Treaſure in the Mine, was ſo continually attending at the Mine, that he neglected his comings home to his Meals: To confute his covetous induſtry, his Wife one day (inſtead of providing him food) prepared nothing but Golden Diſhes, with ſeveral ſorts of Meats caſt into the forms of ſundry things edible, but all of Gold; whereby he could obſerve a curioſity of invention, but was diſappointed of feeding and ſatiety. We muſt not in our Meditation content our ſelves with feeding the eye for curioſity, but endeavour feeding the Soul unto ſatiety, heavenly ſatiety. Ah let my Spirit mind more a fullneſs of ſatisfaction, than newneſs of Notion; carry it from Head-work to Heart-work, from bare ſpeculation, to rare and raviſhing ſatisfaction!

This for the third particular, Soul ſatiety.

4. Admiration. Let me, to ſet the Crown on the head of the Duty, adde one thing over and above, let Meditation be carried up to admiration; not only ſhould we be affected, but tranſported, rapt up, and raviſht with the beauties and tranſcendencies of heavenly things, act Meditation to Admiration, endeavour the higheſt pitch, coming the neareſt to the higheſt patterns, the patterns of Saints and Angels in Heaven, whoſe actings are the pureſt higheſt Extaſies and Admirations. Thus were theſe ſo excellent Artiſts in Meditation, David an high acter of Admiration in Meditation, as often we ſee it in the Pſalms, ſo in Pſ. 8.1. and the laſt Verſe, Pſ. 31.19. O how great is thy goodneſs? &c. Pſal. 104.24. O Lord how manifold are thy works? &c. And in other places Davids Meditation and Admiration were as his Harp well tuned and excellently played on, in rareſt airs, and higheſt ſtrains; as the precious Gold, and the curious burniſhing, or the richeſt Stone, and the exquiſiteſt poliſhing and ſetting of it. So bleſſed Paul, who was a great Artiſt in muſing, acted high in admiration, his ſoul was very warm and flaming up in it: It was as a Bird with a ſtrong and long wing that ſoars and towers up aloft, and gets out of ſight.

Thus ſundry of the Ancients, as holy Auſtin, Bernard, and others of thoſe, who have recorded their rare hours of Meditations and Tranſportings of Admiration, liftings out of themſelves, and liftings up to Heaven. A precious Miniſter of Chriſt oft in his life time would wiſh, he might die in the heavenly Exerciſe of ſinging a Pſalm, in which he uſed to be tranſported in Meditation and Admiration: At length he had, in ſinging a Pſalm, his holy wiſh, dying in the performance; whereby he was rapt up (after his raviſhment, in the Duty) into Heaven, changing his place, but not his work. Another, a man eminently learned and heavenly, riding with a friend in his Coach, he fell into a rare Contemplation and Diſcourſe of the glory of Heaven, and the beatifical viſion; in which he was ſo highly raviſht, that within a ſhort time he was ſuddenly taken from this Earth, to take his poſſeſſion of that Glory he had ſo before in Contemplation.

Thus I have weakly endeavoured ſome explication of this happy work of holy Meditation.

It muſt firſt be begun with fervent Prayer. It muſt be founded in a purpoſe of, 1. A right work. 2. A wiſe work. 3. A warm work. 4. A ſtrong purpoſe of earneſt ſtriving againſt all impediments. 5. An endeavour of the kindly iſſue and ſucceſs.

It muſt have likewiſe,

1. Putting on a holy Reverence and Awe. 2. A Retreat of thoughts from all other Objects than ſuch as we are to muſe on. 3. A ſtrong Guard muſt be ſet to keep off all diverſions. 4. A ſetting on the thoughts on the Object. 5. A ſeriouſneſs of thoughts. 6. A ſearching of thoughts. 7. And then a ſtaying and dwelling of thoughts. 8. An intermixing of heavenly affections, 1. Deſire. 2. Love. 3. Joy. And Meditation ſhould have 1. A ſavourineſs. 2. A ſweetneſs. 3. A ſatiety. 4. Come up and be carried on with holy admiration.

There remains one thing more to be ſpoken of in the Deſcription given of Meditation.

CHAP. XVIII. Of the Ends of Meditation.

MEditation we deſcribed to be an inſtitution of Chriſt, and duty of a Chriſtian, wherein the Mind acts upon ſpiritual things, or other things in a ſpiritual manner, by a due conſidering of them, and this to holy ends or ſpiritual uſes only: Now the Ends of Meditation are three.

Three great Ends of our Meditating.

1. Such as refer to the moſt high God. 2. Such as reſpect our ſelves. 3. Such as relate to others.

1. Such as refer to the moſt high God. Meditation is to be the motion of the heavenly ſpirit, Heavenward; to carry it up to Heaven and keep it a time there: A looking of the Eye of the mind, and a lifting up of the heart, a making a ſtay, and taking a ſpiritual ſolace in Heaven with God.

All Duties we perform muſt be done to the living God, Heb. 9.14. to ſerve the living God. If otherwiſe, our Duties are but dead works, loathſome as dead Carkaſſes. A living work muſt have for its ſupreme end the living God. God that is the firſt and beſt, muſt have the firſt aim and levelling to.

They ſay in Philoſophy, the laſt end muſt have the firſt intending: The firſt looking at, as the firſt ground and mover to any work. And as they ſay in Opticks (the peculiar Art that treats about the nature of ſeeing of Objects) Quod primo radiat, eſt primo viſibile; that which firſt irradiates, ſends forth that which through the Medium firſt conveys it ſelf to the Eye: This is firſt viſible, and that is light.

The firſt thing the Eye of Meditation ſhould fix upon, is that which is the light of lights, and that is God, who is all Light, Beauty, and Glory. Meditation ſhould be chiefly acted to ſee God, and to aim at glorifying of God above all, 1 Cor. 10.31. Whatſoever ye do, do all to the glory of God.

The Gentiles wiſe men, and great Philoſophers, becauſe their ſpeculations were not acted to the glory of God, were vain imaginations, Rom. 1.

Whatſoever the aim be, if the glory of God be not the real ſcope; nay if it be not the maſter mark, the work is miſcarried; and but a ravelling out of Time, a loſing of Labour: Meditation muſt make ſure of the right method, and order of aiming the glory of God, like the Sun in the Heavens that outſhines all other Lights below and above, and that which is to be ſeen before, and above all others; ſo this muſt be eyed and aimed at likewiſe, far before all other.

Three things to be eyed. Ah we ſhould eye, 1. The Infinite Glories and Reſplendencies of the Eternal and All-ſufficient God. 2. The infinite diſtances and heights he is in above us. 3. And the infinite Obligations that ever lie upon us, to exalt him beyond all.

As in the making of our whole man, whereby he is total owner of us, and proprietor in us. And in our preſerving, whereby we are yet more highly bound. And in the proviſions for our Eternal happineſs, which is far beyond all the former.

Therefore there's an abſolute neceſſity of this Method and Order, of ſtill firſt aiming every Duty, and Acting at this grand mark; and then to make it the ſtriving and preſſing hard of our Spirits to it. O that in my thinkings, in the aſcendings of my thoughts, this glory of the great God may ever ſtill aſcend: For no thoughts nor actings can truly aſcend, if they go not up to the bleſſed God and this glory of God; if God goes not up higher in our thinkings, they then go not higher than ſelf, and which is but indeed downward, and not upward at all. Nay, 'tis a worſe deſcent than that alſo, 'tis Deſtruction and Hell-ward whatſoever is Self-ward, and is not to the advanceing of the great God. Meditation is not only to be acted to God as a Duty, but as this Duty, in its peculiarity and propriety, as being a peculiar ſtreight line to God, as a ſingular way for our taking aim, this high aim at exalting the praiſes of God.

Thus did that rare mark-man, holy David, as it is admirably conſpicuous in the Pſalms, in Pſal. 103.12. In the very entrance he lays a ſtrict, a repeated command upon his Soul and all that is within him, to bleſs, and bleſs, and praiſe God: Yea not only lays his Meditation level to the mark; but raiſes up his ſpirit to take the pureſt, the fulleſt aim; this both by a ſelecting and improving of ſpiritual reaſons, the ſtrongeſt he could find, and the moſt quickning Motives he could apply, all that his heart might carry up (in a heavenly flame) the higheſt praiſes of God. Thus you ſhall ſee him very frequently acting his Meditation up with the greateſt fervour to this exalting highly of God.

Meditation is a peculiar viſit made to the great God; a Mind, a Thought viſit, wherein as to a great friend, the Soul, as it were, comes and ſaith to God, Lord, I come to ſee thee, I now come purpoſely to ſee thee, to ſpend ſome fit portion of time with thee, and I come for that high Honour and Obſervance I am infinitely obliged to tender to thee: Every Meditation is giving a freſh viſit, and thereby a new tender of higheſt Honour we own to this beſt of Friends, This is the firſt end.

2. The next end, is our highly pleaſing of God, which by Meditation we are to intend: God will be both obeyed and pleaſed with our reſpecting and acting of every appointed way; Meditation is the beſt way, the moſt pleaſing way of thinking. Col. 1.11. We are to walk worthy of the Lord to all pleaſing. Therefore this muſt be performed to an intended pleaſing, a due ſerious thinking, a pondering and dwelling of the thoughts upon heavenly things, and chiefly upon the infinite Beauties and Excellencies of God who is the perfect Thought and Heart-knower, the exquiſite Searcher and Obſerver of Soul-actings: But then moſt, when purpoſely pleaſing is deſigned: This muſt very highly pleaſe him, when we eſpecially deſign pleaſing, with our moſt wiſhly eyings of him, yea, to intend the doing our beſt to pleaſe him, and this, O how ſhould it greatly alſo pleaſe us! David, Pſal. 19. laſt v. prays for pleaſing God, Let the Meditations of my heart be acceptable in thy ſight, O Lord my ſtrength and my Redeemer. So it is not only to be prayed for, but made the holy aim of Meditation with our utmoſt care. Favourites to great Princes, what induſtries do they uſe to pleaſe them, eſpecially that their thoughts offered in Counſels may be acceptable? Thus, how did Philotas, who was Alexander the Great's Favourite; and Meeenas, Auguſtus his Favourite? and ſo among our ſelves divers. But how near goes it to them. if their Counſels pleaſe not? as with Achitophel when his Counſel pleaſed not Abſalom; and on the contrary with Huſhai, when his Counſel pleaſed. So when Hamans Counſel was rejected; and how contrary with Mordecai, when his Counſels were reſented? Pleaſing of a Prince is a great encouragement: But pleaſing of a God, is a ſweet Soul Contentment; it is moſt worthy ſtriving after: O how unſpeakably ſweet will the finding and feeling of this, prove in thy heart, when Meditation is performed purpoſely to pleaſe thy God; when it runs in a pure ſtream, when thy ſpirit reflecting on its actings in Meditating, makes diſcovery of this holy aim of high pleaſing the moſt high God? As the Scripture commands pleaſing, the Saints are peculiarly commended and greatly honoured for it. As with wiſe and well bred people (obliging and pleaſing in good things) great pleaſing is a great praiſe. As Abel, Enoch, and others from this character of pleaſing God. It is a heavenly ambition to earneſtly deſign pleaſing, as in all others, ſo in this walking with God in Meditation.

CHAP. XIX. Meditation reſpecting our ſelves.

2. AS there ſhould be ſuch aims relating to the great God, ſo Meditation muſt have its advantageous aims reſpecting our ſelves.

1. The Grand Scope and End of our own happineſs. 2. All other Subſervient and Excellent Ends.

1. The grand End of our own happineſs, and working out our own ſalvation, is the next ſpiritual end, that Meditation as a mighty Engine ſhould ſet on going to effect. It ſhould be ſure to be ordered up, and duly aimed at, acted according to the aptitude and fitneſs of any way in it, to further this important end: Muſing and right Meditation hath a moſt rare tendency and helpfullneſs, as to the working out ſalvation. As it is a ſanctified means on Gods part: ſo it muſt be an earneſtly employed help on our part: We muſt Meditate ever ſo that it may help on ſalvation; we muſt mean it and level it ſure, not any way deceive our ſelves, but take the beſt and ſureſt aim. Salvation challenges the beſt eying, the fulleſt, ſteadieſt, ſtrongeſt aiming of every way and help. Soul happineſs muſt not have ſlender aims, we cannot have aimings too ſerious and intenſe.

Let my aimings here have the keeneſt edge of ſeriouſneſs, be elevated the higheſt, made the firmeſt and the moſt extenſive: Let them take in univerſally, whatſoever may moſt inſtigate to, and quicken in this high operation, proportionate it to this working out ſalvation, the ſo great Goſpel Salvation.

Thus did the prodigal (who repreſents the Returning ſinner) when ſenſible firſt of his unſpeakable miſery; and thence apprehenſive of the great obtainable Felicity, the ſo glorious Goſpel ſalvation; never did he ſo act any thinking, made ſuch warm work of it as now. In like manner the Jaylor, Acts 16. having ſuch a dreadful awakening from ſenſe of a loſt condition: O what a pondering of Salvation was that, from a heart ſo warm'd and edg'd? when Extremity of Miſery hath the deepeſt ſenſe, Meditation of Salvation and Recovery hath the higheſt ſeriouſneſs What can have ſuch a thinking, as when one thinks for life, and that eternal? Let Meditation take in 1. Thoſe Conſiderations that are moſt awakening, that unſpeakable miſery comes upon us by ſins ſo innumerable: As contracting on the perſon ſuch horrid guilt, and conveying into the heart ſuch helliſh filth. Every ſin with the aggravations contracting a debt to Divine Juſtice, and that entered into God debt Book, which we never can pay or get pai • without a ſurety, but muſt bring deſtruction in Eternal fire.

3. Then weigh the great uncertainty of life, and how certain death caſts every one upon an Eternal ſtate unavoidably, upon inconceivable Eternity.

4. Then muſt be weighed the Mighty Enemies and multitudes of hinderances lying in the way of eſcaping.

2. Next come the Conſiderations that are the moſt highly encouraging to ſtrive to enter in at the ſtrait Gate, ſuch as the Scriptures fullneſs ſupplies. O how great and prevalent are thoſe in the Goſpel, to wiſe and warm us, to ſtrengthen and heighten Meditation. As Eternal life, which in the believing heart is already begun, with ſure promiſe of carrying it on to perfection, by our yet co-working with the holy Spirit of Chriſt, working in all his, which we muſt do continually: Phil. 2.12. Work out your own ſalvation, &c. What may I ſay of conjunction with God, by union with Chriſt, by Faith of Communion with Chriſt, in juſtification and pardon of ſin, a moſt glorious righteouſneſs, reconciliation, adoption, with a ſure title to Heaven, and the glorious graces of Chriſt, his image, holineſs, wiſdom, life, power, peace paſſing underſtanding, joy unſpeakable, with eſtabliſhment, growth in grace, victory over all Enemies.

Ah what wiſhly lookings ſhould we exerciſe daily at this ſo great ſalvation, and the tranſcendencies and perfections of it; and at laſt ſuch an outlet of all evils, ſuch an inlet of all good, ſuch a Crown of Glory, with all the inconceivable Excellencies of it, and the perfect fruition and viſion of God for ever.

I have been longer on this than was my purpoſe, yet ſhall crave leave for one thing more, and that which is (after all momentous couſiderations beſides) the greateſt, of ſtrongeſt influence and efficacy, that is the vaſtneſs, inconceivable vaſtneſs of Eternity: Not Eternity meerly in the abſtract, only conſidered in it ſelf, but in reference to miſery or felicity. I ſay, to all other inducements adde Eternity; hang on this great weight of Eternity of Miſery and Felicity. Endeavour with thy utmoſt Art and Induſtry, by all reſemblances, to have che livelieſt and moſt operative repreſentations of it.

Breathe thy ſoul often by healthful exerciſe here, breathe thy ſoul frequently up this Hill of Eternity. whatſoever thou meditateſt on, let ſtill this be one Object, entertained in thy ſerious thoughts, this vaſt Eternity: Let this have its due time.

2. Holy Meditation hath, beſides the former, ſeveral other excellent ends to be aimed at and improved to. As Artificers do with their Gold, beat it out ſometimes to its utmoſt ductility and extenſiveneſs: Improve this Gold of precious heavenly Objects, beat them out to the utmoſt by this Hammer, this art of Divine Meditation.

The Art of Medtiation will, like Solomons Temple overlaid with Gold, overlay thy heart with Chriſts pure Gold, and make it rich and glorious.

Ah therefore Chriſtian, act up thy Meditation to theſe precious ends, and chiefly lay a mighty ſtreſs upon that ſo momentous thing, Eternity of Son. Miſery or Felicity.

So I have at laſt diſpatcht theſe firſt things.

CHAP. XX. Of the partieular Ends of Meditation in reſpect of our ſelves.

THere be various Ends of Meditation reſpecting our ſelves: I ſhall mention, among others, theſe ſeven particular Ends, relating to our own ſpiritual advantage.

1. For a principal improver of ſaving Knowledge. 2. For to make our Knowledge Clear and Diſtinct. 3. To found a Rich Treaſury of Truths, and make them ſure. 4. And to be an introducer of habitual wiſdom, an acquired habit of wiſdom, to the firſt given wiſdom, in heart renovation. 5. For a Kindler of Heavenly Fire, and Flame in the heart. 6. For a Mighty Corroborater of holy purpoſe. 7. To be a conſtant quickner of the Chriſtian courſe.

1. Meditation is for a Principal Improver of ſaving and heavenly Knowledge: To ſet as it were more Lights on the Golden Table in the Temple of the holy heart, to repleuiſh the Golden Candleſtick with more and better Lights, and glorious burning Lamps, to yield clearer light in the dark heart. Pſal. 119.97, 98, 99. I am wiſer than my Enemies, for thy Commandments are ever with me; thats in Meditation continually, as v. 97. Thy Law it is my Meditation continually, or all the day, v. 99. I have more underſtanding than all my Teachers, for thy Teſtimonies are my Meditation, and v. 100. I underſtand more than the Ancients, &c. Heres an aſſertion in a kind of gradation of the ſucceſsfulneſs of his holy Meditation, namely underſtanding, wiſdom, and excelling in them: Wiſer than his Enemies, yea than his Teachers, yea than the Ancients, that have had longeſt time, largeſt opportunities for greateſt Knowledge and higheſt wiſdom.

Meditation is the ground, inlet, and improver of Knowledge. It is not the great and much reading makes the Scholar, but the ſtudying and pondering that is read. It is not the reading much that makes the knowing Chriſtian, but the meditating on what is read: Reading without Meditation is like ſwallowing much meat without due chewing; that makes a lean man, ſo this makes a lean mind. Many read and hear Much, but underſtand little; becauſe they bring themſelves ſo little under this Ordinance of Meditation. If thou wouldeſt be right excellent in Knowledge, be rich in it, and of a higher ſtature in wiſdom than others, as David was; ſtrive to write after his rare Copy in abundant Meditating.

2. Meditation is to make Knowledge clear and diſtinct. The Apoſtle, Phil. 1.9. mentions love, its abounding in Knowledge and Judgment, and in other places we have mention of diſcerning and judging. As to matter of Learning in Arts and Sciences, they have the moſt clear and diſtinct heads, have their Notions moſt methodical, diſtinct, and moſt mellow, who muſe moſt; contrary, thoſe are the weak and eaſie Scholars that muſe leaſt. Divers Chriſtians have their heads full of raw confuſed things, a company of broken ends, Notions of ſmall uſe to themſelves or others, for want of due digeſtion in Meditation: Gold Oar without refining and ſound hammering is of little uſe; want of Refining keeps the Metal baſe, want of Hammering makes it brittle, it will not be burniſht up to a full and perfect brightneſs, it will not obtain a juſt firmneſs: You cannot have ſo rich Plate or Ʋtenſils, no Veſſels of it for your ſpecial uſe. The minds of too many Chriſtians lye ſtrewed over with precious truths, but neither clear or diſtinct: They are like Houſes or Cloſets where the rich things, Furnitures and Rarities lie covered over with duſt, or want brightening; or are ſo diſſevered, lie ſo ſcattered and out of place, that ſcarce any thing is for any preſent uſe. So there may be multitudes of Notions and Truths in the mind, but are obſcure and confuſed, a duſt covers them, a Curtain is drawn too far over them, they are of little uſe, becauſe Meditation is little uſed: Meditation is that, and muſt be that which methodizes them, that ſets them in order: Meditation brightens them and helps for to make them clear, helps them to a luſtre. Clearneſs, and diſtinctneſs will not be had without giving down-weight in due Meditation: And without a clear and diſtinct apprehenſion of things they are of little light to thee Chriſtian; of leſs influence as to others inſtigation and incouragement. A Scholar that hath his Notions raw and obſcure can make (at the beſt) but a Bungler. An Artificer, any Tradeſman that hath not his Art, but imperfectly, will make of it but a mean way to live and ſubſiſt: he that underſtands his way in Religion, will prove the wiſe, warm, and fruitful Chriſtian.

3. Meditation is to be a chief help to the Repoſitory and Treaſury of Truths, to lay and lock up ſtore of precious and uſeful Truths more ſure, to fix the lights of truth firm, make them ſtand faſt in the mind. Serious Meditation is a great advantage to memory, the Souls Treaſury, that lays up precious Truths in the cloſe conveyances of the underſtanding, and locks the Doors faſt: Such as Meditate moſt, will have the ſureſt memory for things heavenly.

Holy David, to lay up and hide the Word in his heart, as Pſal. 119.11. did it as, by other, ſo by the way of Meditation: As in the 15. Verſe, by Meditation, and v. 97. Continually. As Truths came to him, ſo made he them ſure by Meditating: his Treaſury and Stock grew richer and were kept the ſafer. As in Scholars, not the multitude of Books, or great Reading will make a Treaſury of precious Notions, and make them ſure for uſe, but the due afforded allowance to the clearing and fixing of them by Meditation. Chriſtians that Meditate will be rich in knowledge, and keep it ſure.

CHAP. XXI. Of the next particular, the fourth end to produce habitual wiſdom.

THE next particular end of Meditation is to produce an habitual wiſdom, in the Mind of a Chriſtian: To be a moulder and former of the ſpirit into habitual wiſdom, to ſuperinduce upon the firſt Fundamental (that infuſed wiſdom, given in renovation and heart-change) I ſay to the firſt ſaving wiſdom, to ſuperadde and introduce an habitual wiſdom (acquired as they call it) ſuch a wiſdom as makes a Chriſtian more knowingly and wiſely skillful and ready for his way and work; to be beyond a meer Learner, to prove an Artiſt for working out his own ſalvation.

There is an infuſed knowledge, and an infuſed wiſdom, a wiſdom ſtampt upon and given into the Mind in its firſt renovation and converſion, for then a man ceaſes from being a ſtark fool for ſalvation, as the Scripture makes all in the ſtate of Nature, Prov. 1.22. &c. but by converſion and change of heart, and by union with Chriſt firſt, and then communion with him, as the wiſdom of his members; by this they become wiſe, by an infuſed wiſdom, whereby they are wiſe indeed, wiſe to ſalvation; wiſe whereby the right and chief end and happineſs is diſcerned, and the right way and means to that end is diſcovered, and both thereupon deſigned and intended. But this is but a lower meaſure at firſt, a Seed, a grain of Muſtard-ſeed, as the Lord compares the ſtate of Grace begun in the heart, Mat. 13.32.

But beſide the former infuſed wiſdom there is requiſite an acquired wiſdom, a ſuperaddition to the other: This is a noble help, and an improver of the firſt; that as to the Eye of Reaſon and natural wiſdom, Learning and Experience and Exerciſe brings in an Habitual wiſdom, enlarging the Natural. As it is with a Scholar, or an Apprentice to a Trade, Firſt his Tutor or Maſter infuſes principles for the wiſdom or skill of his Profeſſion or Trade, whereby he can a little begin to act or work, make tryal, though but in an imperfect manner; but then by minding and muſing of his inſtructions, and by exerciſe he comes at length to an acquired habit, to act and work knowingly and with facility, becauſe he hath a new wiſdom to underſtand his way. But without minding and muſing he would never have had the way, the Art or Trade intended. Meditation (beſide others) is a ſingular help to Habitual wiſdom, to attain the Art and Trade of Chriſtianity, Prov. 14.8. It is the wiſdom of the wiſe to underſtand his way. And Eph. 5.17. Be not fools but wiſe, underſtand the will of the Lord. Though they were excellent Chriſtians, by the large meaſure of wiſdom they at their firſt converſion received, yet he calls upon them to ſeek for more, to improve the wiſdom infuſed to farther wiſdom, to a ſpirit of wiſdom, to an acquired habitual wiſdom, to be Artiſts in their way, and excel in it. Nothing doth ſo mould the mind into habitual wiſdom, as Meditation; nothing ſo improves and enlarges ſpiritual underſtanding, makes to underſtand our way and rule of walking, as Meditation, as ſerious and repeated thinkings.

In natural, or any Civil Affairs, wiſdom in and about them is not obtained by bare thinkings, ſlight, ſhort, and tranſient thoughts, or by ſeldom, and now and then in a fit to think and away, but by ſerious thoughts, weighings and ponderings, yea by frequencies and conſtancies of thoughts and mindings. This way of thinking makes a man wiſe in his way, Trade, or in any buſineſs emergent: Its impoſſible to be wiſe with this acquired habit of wiſdom, without taking time, making a ſtand, an abode of thoughts, and thoſe ſerious alſo.

If we are haſty, ſhort, give not due allowance of Time, and down weight of thoughts, ſerious thoughts, we will not come up to habitual wiſdom; nor likewiſe we ſhall not act as wiſe Chriſtians are required to do, if habitual wiſdom be wanting: No man can act wiſely, or in height or eminency of wiſdom, except he act by a perfect principle, as the Angels and Saints in Heaven do, or as a perfect Artiſt, that hath a perfect skill and hand at ſome Art or work: The moſt of good Chriſtians, though they have true ſaving wiſdom for the ſubſtance, yet have little, very little wiſdom to underſtand their way, little of this acquired habitual wiſdom. This is the reaſon of their being ſo frequently to ſeek, ſo at a ſet, and at a loſs, not knowing what to do: The want now of this wiſdom, is from want of Meditation, ſerious and frequent muſing to frame and mould the mind into habitual wiſdom, and ſo increaſing in wiſdom daily.

That a Chriſtian may be an Artiſt, and have his Trade, have head and hand adapted and readyed for it, this muſt be by habit, through cuſtom and uſe. There are theſe four ſpecial things, excellent advantages in a habit among others.

1. It lays in ability for doing. 2. It induces facility in doing. 3. It breeds delight and complacency with doing. 4. It holds up evenneſs and conſtancy in doing.

A Scholar or an Apprentice put upon Employment for learning an Art or Myſtery: At the firſt he wants (for the preſent) the ability to act as an Antiſt, a Logician, a Philoſopher, or the like, and ſo the facility, pleaſure, and conſtancy cannot be come at; becauſe they are the higher ſteps or ſtories built upon the firſt, that of ability: But when by time he hath accuſtomed himſelf in a way, he comes to an habitual knowledge and skill, and that habit brings ability to do; and with ability goes facility, eaſineſs to act in the art or way; then with facility is pleaſure and delight attending, what we do with eaſe is pleaſing. Then what breeds Pleaſures, brings alſo conſtancy, and doing with evenneſs and equality. O how deſirable is this wiſdom in Chriſtianity, how highly is it to be contended for, to have this wiſdom, this Art of going to Heaven, of living to the living God, to arrive at a doing with an improved wiſdom, a wiſdom of ſuperadded ability, with a happy facility of acting, a ſweet delight in acting heavenward, and a beauteous, a glorious evenneſs and conſtancy: Not to be and remain ſtill weak in our Trade of godlineſs, not be to ſeek ſo oft, as not knowing our way in divers caſes, not to drive ſo hardly on, not to be ſo dull and heavy, nor yet ſo unevenly and brokenly to carry on our work, but with all forenamed advantages, to be daily ſtill experienced to higher encouragements.

This is a grand end of Meditation to work up to habitual wiſdom, to help a Chriſtian to excel in this ſoul Beauty of an exquiſite Artiſt and Operatour for Heaven and Eternity.

CHAP. XXII. Of the fifth End of Meditation to kindle and enflame the Affections.

5. MEditation hath not only its excellent ends and uſes, relating to the underſtanding and mind, but alſo is of ſingular uſe relating to the Affections. Meditation is that which keeps alive the fire on the Altar, and helps to make it burn: It is that which both gathers the ſticks, the fuel, and materials for keeping the fire from going out, and that which kindles them, blows upon them, and makes them burn and flame up to Heaven.

In the Levitical Law, the fire upon the Altar muſt never go out, but it was kept burning by the Prieſts continual minding it: If they had not minded that fire continually, it would have gone out. The fire in the holieſt heart it muſt be kept in, kept burning continually by Meditation and conſtant mindings: Meditation is a great Heart-warmer, it renews and encreaſes ſpiritual heats, drives away dulneſs and dead heartedneſs, brings a new life, ſtrength and vigour into the ſpirit, when it faints and flags.

They ſay of the Loadſtone (that wonder in Nature) when either by careleſneſs in keeping it, or by ſome accident it loſes its virtue, yet by laying it ſome good ſpace of time in the filings of Steel, it will again recover its virtues; when the ſpirit of a Chriſtian by not looking well to it, loſes of its heavenly heat and livelineſs, the way of recovery is by laying it aſteep in this ſo warming and quickning Meditation. O how burning and flaming may we often obſerve the ſpirit of the holy Pſalmiſt David, in his acting of Meditation? As Pſal. 39.3. My heart waxed hot within me, and while I was muſing the fire kindled or burned; Muſing made him hot, yea burning hot at the heart. Thus oft in the beginning of a Pſalm we find his heart low and diſcouraged, but as this Muſing was acted and heightened, his ſpirit grew hotter, and at laſt flies all on a flame, flies up to a very high pitch of heavenly heat. O how do all the conſcientious Practiſers of Meditation, ever and anon experience theſe happy heavenly heats, and heart-enlargements! Ah if all the Saints ſo glorious heart-quickenings were gathered together, what a rich Chain of Pearls, Pearls of rare Experiences, would they make up of the heart-warming Efficacies of Meditation?

Meditation is a mighty Engine to kindle cooling hearts, and make them flame in fervency: The Rule of effecting a buſineſs, eſpecially entangled in difficulties, is firſt as they ſay Removendo prohibens, & applicando promovens. That is, by removing the Obſtacles firſt, and then applying furtherances. Meditation is inſtrumental to heart-warmings and quicknings: Firſt by making a grand inqueſt into the occaſions of heart-coolings, and helping to remove them. Then ſecondly, by ſtirring up to the efficacious means of warmth and quickening; its a rule among the Schoolmen, that every Negative is founded in an Affirmative; that is, every not doing is founded in ſome poſitive act of doing ſomething elſe. And as to the like purpoſe, we ſay in Philoſophy, The intention of one thing is the diſ-intending of another: Meditation makes an enquiry, and thereby a diſcovery of that which hinders ſpiritual heat: The extinguiſhing of fire and heat in Nature, is either by caſting on much water, or ſmothering it, by either throwing on much incombuſtible matter, or hindering the airs openneſs, and its free coming to it, which choaks it, or by withdrawing the Fuel upon which it feeds. 1. Meditation finds heart-coolings to proceed from a giving way to and the preſent prevailing of ſome corruption or luſt, that like water quenches the fire. They ſay that ſome rich ſpirits and rare extractions, if taken in ſome acid or ſour Liquor, the ſowr Liquor turns the edge of thoſe ſpirits, and fruſtrates their operation: As cold clammy humours at the head of the Nerves or Sinews, ſtop the courſe of the Animal ſpirits, and occaſion the Numm, or dead Palſey: Or as ſome cold Poiſon taken in, quenches the vivifical heat and ſpirits, endangers if not induces death: So a corruption or ſin let out and given way unto, chills, and cools, and quenches the heart-heat, and the longer yielded to, the cooler will the affections grow.

A Sin given way unto, damps the heart-warming Ordinances, quenches the heart-warming ſpirit, obſtructs thy communion with a heart-quickening Chriſt. Hoſeah— Whoredom and Wine, and new Wine take away the heart: what is there ſpoken of a more total taking away the heart in evil men, is true of a gradual taking away the heart, the heat and livelineſs in godly men.

2. Meditation on due Enquiry finds heart-coolings to ariſe from Chriſtians ſmothering their heat with heaping up buſineſſes and troubles upon themſelves, launching too far into the Seas of worldly Affairs and over-carings. The thorny ground had the word choaked by cares and affairs of this life: what cares and buſineſs doth to the Word, it doth to the hearts warmth; can thou entangle thy ſelf in the matters of the World, and thou wilt cool apace. The farther a man Travels from the Sun Northward, the cooler he is: Turn your face from Heaven to the World, go far, and you come to not only cool, but freeze. Or as ſhe in the Roman ſtory that out of a deſign to enrich her ſelf, contracted with the Enemy to betray the Caſtle, for that which the Souldiers had on their left arm (meaning their Golden Bracelets) but the Souldiers, inſtead of their Bracelets, threw their Shields on her, whereby ſhe inſtead of being enriched was ſmothered.

To engage in a throng is the way to be ſmothered: The world will ſmother thee if thou engageſt too far, it will ſtill cool thy heart-heat, make thee of a warm and lively, a cool dead-hearted Chriſtian.

There is a Fiſh call'd the Torpedo, if you touch it with your bare leg, or hand, it preſently nums that Limb that toucht it: Touch with thy heart upon the world, it will leave it num; there's no ſuch way to keep in thy heat, as to keep out the world, avoid the danger of a Crowd of buſineſſes and cares.

3. Meditation upon ſearching, diſcovers the decay of heat is from decay in heart-warming Ordinances, where the Sun of Righteouſneſs ſhines warm upon thee, whereby the Soul-heat is both preſerved and encreaſt.

Abatings of heavenly heat, ariſe from drawing away the fuel of heavenly duties, or thy own remiſsneſs and negligence in them.

If a man ſhall caſt away his Cloaths, leave his food, and decline the means of preſerving heat and life, he muſt needs grow cold, if he be not quickly kill'd. If a man reads not, meditates not, prays not, hears not, or is negligent and formal herein, he muſt needs like a dying man grow cold: It much depends upon the lively performance of holy duties, that you keep Heart-warm, or that you decay in your fervour by careleſneſs in the means: Meditation will mind you of this, and put you upon mending it in time.

The Angel of the Church of Epheſus, Rev. 2. forſook or left his firſt Love, his Heart-heat; and Chriſt intimates, he had left off his firſt works.

2. Meditation is inſtrumental to ſpiritual vivacity and warmth, applicando promovens, by helping to apply the things, that recover and promote heat and livelineſs. I will name but two things in this, 1. Meditation mightily helps here, by being a great inſtrument of ſearching out, applying and working home the Scriptures Heart-warming conſiderations, ſuch as the quickning Spirit, the inditer of the Scriptures, that knows what things are moſt proper and proportionate for recovering or increaſing heat, what he hath left upon record to uſe in this caſe.

As conſideration is the firſt mover in the ſoul, ſo warm conſiderations are the firſt warmers: O what a latitude and fullneſs hath Meditation to fetch heart-warming conſiderations from! If the Eye looks up to the Heavens, what abundance of Heavenly bodies, for conveyance of light and heat it ſoon diſcovers? But if the eye of Meditation looks into the Scriptures, what a proſpect of various rare and glorious paſſages is there to be found of Conſiderations? Like abundance of richeſt Spirits, higheſt Cordials, and preparations of all ſorts, in Artiſts Shops and Cloſets. O what heart-warming conſiderations can Meditation fetch and apply from the infinitely bleſſed God, his infinite Excellencies, Eternal Love, ſweetneſs unſpeakable, of the ſenſe of his Favour, and the like: Ah what heart-warming conſiderations from Jeſus Chriſt, to behold him and view him all over, in all he is in his unexpreſſible Glories? In all he hath done, whereby he hath out done all that ever was or ſhall be done?

What warming conſiderations in reſpect of the Holy Spirit, the grand and mighty applyer of Redemption, by his habitation and operation? What in reſpect of the Word, the Precepts, Promiſes, Threatnings, and Examples in it of ſundry ſorts, all for our help and comfort? What of the Covenant of Grace, ſo ſure and ſweet? What in reſpect of our ſelves, ſouls ſtate, and all the great concerns of it in ſalvation? Meditation can never want heart-warming conſiderations, can bring ſtores of Arguments of all ſorts, and blow upon them, to make the heart kindle and flame, although it was chill and dead, and never ſo low brought.

Laſtly, this Engine of heavenly Meditation produces heart-warmth and vivacity, by taking thee out of the ſhade and cool, and leading into the Sunſhine of Heart-warming Ordinances, wherein the Sun of Righteouſneſs ariſes, and ſhines warm, and his quickning ſpirit breathes warm upon thee, Rev. 2.5. As a cure of cooling and decaying Love, Chriſt counſels the Angel of that Church of Epheſus; firſt to repent, and then to do his firſt works. Negligence in holy Duties, omiſſion of them, or remiſneſs in them, introduced a cooling of his Love; therefore what was loſt by not doing, muſt be recovered by ſuch a doing as the firſt was; that his firſt works done again, might be a rekindler of his firſt Love: Diſuſe of Exerciſe abates the natural heat and vigour, but returning to it, will again recover it. Meditation when it finds the failure and defect, will provoke and engage to the juſt Remedy and Relief.

I have now diſpatcht at length this ſecond End of Meditation, its being for quickning the Affections. The next follows.

CHAP. XXIII. The End of Meditation in reference to the will.

MEditation, as it is to be a helper to warm the affections, ſo for a means to ſtrengthen and fix the holy purpoſes and reſolutions of the will: It is not a wavering and weak purpoſe, or a feeble reſolution will ſerve for a foundation for building ſo high as Heaven, for carrying on ſo great and hard a work as ſoul-ſaving. The Scripture mentions cleaving to the Lord with purpoſe of heart, Acts 11.23. Holy David often in the Pſalms tells us of his will, his purpoſe of heart, and his heart was fixed, Pſal. 119. and Pſal. 108.1. Meditation is ſingularly inſtrumental here.

1. Of fixing and deeper rooting of the grand general purpoſe of pleaſing and glorifying God, and working out our own ſalvation.

2. It's greatly inſtrumental for corroboration and for ſtrengthening the leſſer Roots of derivative purpoſes, that ſpring from the grand purpoſe, that are the particular Abettors and Helpers of the main and general forementioned purpoſe. In every holy heart there is planted at firſt converſion, that fundamental and noble purpoſe of pleaſing and glorifying God in all things without exception: This purpoſe alſo muſt be often renewed, have its reiterations for corroboration. There muſt be alſo derivative and ſubſervient purpoſes, particular purpoſes, in reference to advancing the main purpoſe, and the Souls chief end and intendment, purpoſes for particular ſoul-concerns, particular Duties either reſpecting Mortification of particular corruptions, and particular ſelf-denials, or that reſpect particular graces and duties, in the ſeaſons required for them. Every particular Duty and Soul concern, muſt have the hand of a peculiar purpoſe lent it to aſſiſt it. Right undertaking, as it muſt have the mind acted in wiſdom to direct it, ſo it muſt have the will acted in purpoſe, deliberate purpoſe, to effect or endeavour it. Grace in the will muſt work it into a due purpoſing for the particular occaſion of every particular incumbent Duty, Purpoſe of heart to ground Performance.

The Scriptures give frequent inſtances of both general and particular purpoſes this way practiſed. Firſt of the general and grand purpoſe; thus David very often in the Pſalms declares, ſo Pſal. 119.8. I will keep thy Statutes; there's a general purpoſe ſuperadded to the firſt purpoſe that he did when he firſt gave up his heart in converſion to his God: Thus in the 69. Verſe of this Pſalm, I will keep thy Precepts with my whole heart; there's another general purpoſe. And Pſal. 116.9. I will walk before the Lord in the Land of the living, there's another of his added general purpoſes for ſerving God. Pſal. 119.57. Thou art my portion, O Lord, I have ſaid I will keep thy word. There he tells you what he had done in the time paſt, he had ſaid, as in the former he ſaith, what he would do for the future.

So in the 106. Verſe, he tells you what a purpoſe he had taken, ſuch as had a confirmation of an Oath, or as ſome expreſs, it had quaſi vim Juramenti, as it were the ſtrength or force of an Oath, yea here tells you what he did in time paſt, and what he will do for the future: I have ſworn, there's the time paſt: And will perform, there's purpoſe for the future: A recalling of his old purpoſe, and a renewing of a freſh purpoſe to back the old. So others of the Saints in Scripture are to be obſerved, to accuſtom themſelves frequently to ſtrengthen the firſt general purpoſe, with the additions of frequent following purpoſes. As Joſ. 24.

So for particular purpoſes, for particular coming occaſions, we have frequent inſtances of holy mens practices. In reference to avoiding ſin, Pſal. 101.3. I will ſet no evil thing before my eyes. In reference to taking heed to our ways and words, Pſal. 39.1. I ſaid I will take heed to my ways, that I ſin not with my tongue. In reference to truſting on God in difficulties, waiting upon God, worſhipping God, praying, praiſing, and all ſorts of Duties and Graces, Love, Joy, Hope, Courage, Conſtancy, and the like.

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Purpoſes and Reſolutions general and particular, and the frequent uſe of them: Linking purpoſe to purpoſe, ſtrong purpoſes are ſtill neceſſary for every Chriſtian that will work out ſalvation: Yet all muſt be done in the ſtrength of Chriſt, elſe they will not hold, but wear out, and ſnap aſunder.

Now Meditation is rarely inſtrumental herein.

1. Inſtrumental to make our purpoſes wiſe, we muſt ponder and conſider before we purpoſe; raſh purpoſes and more ſudden, without due bottoming in a previous Meditating, will prove but miſcarryings and abortions. They are like fooliſh building on the Sand, they ſoon fail: A purpoſe, the more deliberate, the more durable.

2. Meditation helps to make purpoſes ſtrong and firm; we have need of ſtrong purpoſes for the great things of Eternal life: we have ſtrong oppoſition from corruption within, and temptation without: Meditation helps mightily to ſtrengthen Reſolution.

1. By repairing to your ſpiritual Magazine, and thence fetching forth ſtrong ſpiritual Arguments to raiſe ſtrong Reſolutions and Purpoſes. Arguments out of the rich ſtores of Scripture, of all ſorts and natures, to relieve the weakneſs of the will in purpoſing: Meditation acts a Divine reaſoning, diſputes you into a purpoſing, when it ſhews you have ſo much for it, and nothing at all againſt it.

2. Meditation ſelects and ſharpens Arguments, ſets home, and improves them upon the conſcience, that you muſt yield, muſt reſolve, and firmly, ſtrongly, in ſuch matters as none can be higher.

O how many ſtrong and unanſwerable Arguments can Meditation come furniſht with, to diſpute againſt carnal unreſolvedneſs, to plead for your acting ſtrong Reſolutions for any part of an enjoyned Duty? What weight can it put into the Ballance to caſt the Scale for Gods and your Souls intereſt? I need not name the heads of Arguments, ſuch as the indiſpenſible neceſſity of the Precept and means, the great ſinfulneſs of unwillingneſs, the excellency of the thing, with the ſweetneſs, comfort, confidence, and advantages attending it: But this I ſhall adde, The excellency of a Chriſtian lies chiefly in his will; and the excellency of that will is in the height of its purpoſe and reſolution, freeſt purpoſe and choice, firmeſt reſolution and determination for the work he came into the world to do: And the great Aſſiſtant, on our part, of holy reſolution is holy Meditation, applying fit reaſons to ſtir up reſolution, and inſtigating to all thoſe ways that breed and cheriſh it. And this latter is another particular whereby Meditation is a relief and fortifier of good reſolutions and purpoſes.

2. Meditation, I ſay, is a great ſtrengthener and ſtabliſher of holy purpoſes, both as it is a directive, and inſtigative; as teaching us what are the ways to help us in purpoſing, and as inſtigating and provoking to the Ordinances and means, that will water the Plants of holy purpoſes, make them root deep, and ſhoot up high, flouriſh and bear fruit. If our purpoſes are weak; if our hearts in purpoſings are apt to ſlip out of joint; no ſooner ſet, but as ſoon ſlipt, or ready to diſlocate and be out of joint; what remedy then have we but conſideration or falling to meditate, to make a true inquiry firſt of the right and proportionate ways of healing this will-malady, this heart-infirmity? 2. And then Meditation inſtigates to a due uſe of diſcovered helps, of infirm and inconſtant reſolutions, draws you to and through the whole circle of means, provokes you to try every Remedy to cure theſe abortive purpoſes. It directs and leads you to all the Ordinances of help, to the promiſes that make over help, to a Chriſt and all his Fulneſs of help, to the holy Spirit for his applying effectually of help, to ſtirring up Faith, to acting recumbencies and reſtings on Chriſt in the Promiſes, to ſtirring up our ſelves, to humble our ſelves for our failings in our purpoſes, and to ſtrive againſt them, watch our hearts ſlipperineſs, and to labour keeping our reſolutions and purpoſes better. In Natures order, doing is upon reſolving, reſolving upon conſidering; ſo in grace, performing is upon purpoſing, purpoſing ariſes from pondering and meditating. The Saints in Scripture that acted the higheſt reſolutions, exerciſed the deepeſt Meditations, as we ſee, in that man after Gods own heart. Fits and flaſhes of Phanſie, never breed firm purpoſings; but ſuch reſolutions that lie longeſt aſteep in due preceding Meditation, have the deepeſt tincture and holding Colour. Longer I have been upon this particular, as a point more material, becauſe the art of raiſing and fixing, heightning and improving holy reſolutions, is ſuch a happy fruit of Divine Meditation, ordered to that bleſſed End.

CHAP. XXIV. Of Moditation as a grand ſupporter of the Chriſtian courſe.

4. MEditation is for a conſtant keeper up and ſupporter of the Chriſtian courſe, as to the evenneſs of this Golden thread, without decays, ſinkings, ſtands, and interruptions. 2. As to improvements and goings on to perfection. 3. And as to conflictings with Enemies and Oppoſitions.

This was holy Paul's practice, by ſtill taking in the higheſt provoking conſiderations, minding and due pondering of them; it made him to labour ſo abundantly, to preſs ſo hard to the mark, forgetting the things behind, and looking to the things before.

He meditated on the Price of the high calling, kept his Eye on the Crown of righteouſneſs, he kept his Eye alway on the ſtores and varieties of Goſpel encouragements.

A Chriſtian of the greateſt conſideration will ever keep up beſt his evenneſs and conſtancy.

New freſh Meditations are new Soul feedings, new meals, which adde new ſtrength and vigour; they make a Chriſtian like Elijah, when he had eaten, to travel with new ſtrength to Horeb the Mount of God.

There is a Beaſt in the Weſt-Indies they call Pigritia, which ſignifies ſloth, for its ſtrange ſlow pace, which is going fourteen days a ſtones caſt; and they have contrarily a glorious Bird call'd the Bird of Paradiſe, that is ſeen generally flying, and in a very expedite motion.

Divers for running the bleſſed race of Godlineſs, go creeping ſlowly, making little haſte or progreſs, certainly they meditate little. The ſwifteſt of foot in Chriſts way are the frequent ſerious Meditaters; Meditating makes the Birds of Paradiſe, the Chriſtians of the perpetual motion. I might adde more to this particular, but I haſten to the next.

CHAP. XXV. Of the End or Ʋſe of Meditation in reference to others.

3. THe third and laſt End or Uſe of Meditation named, was in reſpect of others: As the former ends were in reference firſt to God, then towards our ſelves: So this we come now unto, is in reſpect of others.

Meditation in reference to others, to perſons of all ſorts, is to fill the treaſure of the heart with good things, and to fit the good man out of the good treaſure of his heart, to bring them forth to furniſh others, and be ſerviceable to their ſpiritual condition. Luke— The good man out of the good treaſure of his heart bringeth forth good things. He firſt lays in a good treaſure, ſtores himſelf with the riches of heavenly treaſure, and then brings it out: It is not a work meerly of phanſie and imagination, but chiefly of Meditation and Conſideration: Imagination takes in varieties of things in a promiſcuous manner, without differencing or diſtinguiſhing. Imagination makes a collection, Meditation makes a ſelection and dijudication: Meditation obſerves what precious things are offered us, and lays them up, and diſcerns what are not precious, and lays them by; yea by Meditation there is not only an old ſtore laid in, but there will be alſo an adding of new. It is this rare Art of Meditation that both founds and fills the treaſury with old and new: Phanſie and Imagination, as it is in divers, may fill the mind with traſh but not with Treaſure, with things that gliſter, but are not Gold.

It is this Meditation that makes diſcerning betwixt the precious and the vile, that takes up on ſearching the treaſure found and diſcern'd, and lays it up in the treaſury of a good heart: And this is firſt for the good mans own ſtore and ſupply, but then it is alſo for to enable him to bring forth, for others uſe and help, to bring forth in firſt diſcourſe, that is ſpiritual and ſavoury for the Nature, and that likewiſe is ſeaſonable and ſutable for the occaſion offer'd, to bring and ſhew forth the Apples of Gold in their Pictures of Silver, as Solomon ſaith of a word ſpoken in ſeaſon; likewiſe to hold forth things that are exemplary as to a fruitfulneſs in walking, to bring forth the good things of light to ſhine out, light of precious edifying truths, and light of rich and rare experiences, and to bring out the good things of a heavenly, quickning, comforting, and encouraging Nature. Meditation, as it is the great way of gathering up things that are uſeful, and filling the heart-treaſury; ſo it is to be the way of direction to open it, and bringing forth in diſcourſe the good things ſtored up: And by this imparting them to others, we our ſelves have a double advantage often following. 1. A clearer and more diſtinct apprehenſion; as Silver and Gold brighten by uſe, not by lying up. 2. A warmer and livelier Affection, and when they come forth warmer by diſcourſing, they are the apter to warm others and make their hearts burn within them.

This then is one End, one great and excellent End of this ſo excellent way of Meditation: That as face anſwereth to face in water, ſo heart may anſwer heart in warmth. When things have been well warmed in the Forge and Furnace firſt of Meditation, and then in our Communication; Fire may kindle Fire, and one warm heart may occaſion another. Diſcourſe, that is the meer product and fruit of Phanſie and Memory, and hath not ſome riſe and tincture of warm Meditation; ſome diſcovery of heart-heat is like flaſhes of lightning, or the ſhining of the Moon; they make a ſhew, but warm not; No body is warmer by the one, no heart is warmer by the other.

CHAP. I. Of the ſeveral kinds or ways of Meditation.

WE now, from the divers Ends of Meditation, proceed to the ſeveral kinds, or ways of it.

Meditation is either that which is more ſet and ſolemn, or that which is more ſudden and ſhort. 1. That which is more ſet and ſolemn; and this is either the more ordinary and daily, or that which is extraordinary, upon ſome more peculiar Occaſions, both which the Scriptures hold forth in the recorded Precepts and Precedents therein.

1. The neceſſity of daily Meditation. The firſt way of ſolemn Meditation, is that which ſhould be daily: That as private Praying and other Duties, are a Chriſtians daily ways of exerciſing himſelf in Godlineſs and walking with God; ſo holy Meditation is one golden path in the great Road to Heaven, one way of breathing his ſoul daily up the Hill of Eternity, and meeting with God in the Mount.

Pſal. 1.2. The holy Prophet makes it a Character of the bleſſed man, that he Meditates in the Law of God day and night: Where we have held forth, as they ſay, Gratiam & Gradum, the Grace and the Degree of that Grace; the Grace, he doth Meditate; the Degree, day and night: Thus much hereby muſt then be implyed, that as it is to be performed often, ſo it cannot well be performed by the Rule in this Scripture paſſage, if every day in courſe there be not ſomething done this way, either more or leſs; certainly we cannot give God and our ſouls concerns too much meaſure.

So Pſalm 119. He tells us his daily practice, to Meditate both in the day and night. Now his Example, being a King and under ſuch varieties of important Affairs; ſo many and ſo great as none can have more: And if he had ſtill ſuch cares, troubles, and dangers attending, might not theſe have excuſed to ſome abatement of his conſtancy? but it did not: This therefore leaves all ſorts of perſons without excuſe, none being able to alledge, that which he could, or not more urgencies of daily occaſions: There is no doubt, that as it is a work lies upon every one, ſo ſure as the day returns and the freſh buſineſſes of it; ſo this Meditating of right doth challenge for it ſelf ſome fit ſeaſon and portion of the day, being one of the great buſineſſes for the Souls help.

As no Chriſtian can plead exemption from this daily incumbency, this daily ſoul affair; ſo no good prudent Chriſtian can conceive, but he may find out in the revolution of the day, ſome at leaſt fit opportunity for ſerious Meditation: Or if not in the day time (the time of action and avocation) yet in the night upon the Bed, the time of reſt and freedom. What was ſaid of that great Warriour Hannibal, making his way into Italy over the high rocky Mountains, the Alpes, with Fire and Vinegar, Hannibal will either find a way, or make one; and is ſaid of Love, It will creep if it cannot go; a good heart will find or make its way over Mountains of Difficulties and Buſineſs, to have Communion with Jeſus Chriſt, Cant. 3.1, 2, 3.

Ah it is moſt ſad, if I can allow ſo many hours in the night for reſt and ſleep, ſo many in the day for buſineſs and emergencies, ſo many for eating and drinking, ſo many for company and diſcourſe, yea ſo much time for pleaſure, play, for trivial things next to nothing, it may be for things worſe than nothing, for ſins and luſts, and that no part of the twenty four hours muſt be afforded for ſerious thinking, thinking of things ten thouſand times more momentous and concerning than the total ſum of matters, that ſweep away and ſwallow up precious time ſo much. The good Chriſtian cannot but at leaſt cloſe with the eternal obligation of this duty: And the wiſe and fruitful Chriſtian cannot but yield ſome complyance with the practice of it, and let this come in for its due ſhare in the time of the day, as one important buſineſs to be diſpatcht, and that muſt ſtill contribute to the right making of it up, and improvement of it. After ſome evidence of the equity of this daily Duty, I come to ſpeak to the Nature and way of this Meditation. This being of all other ſorts the principal, which therefore challenges a more diſtinct and careful handling.

If Chriſtians very well underſtand not this way, or fall very ſhort of the due manner and order of it, the work is neither ſo pleaſant or ſucceſsful as it might be and ſhould be, and queſtionleſs is to Chriſtians ſuch as are the great Artiſts herein, ſuch as have been well practiſed and experienced in it. I ſhall therefore now endeavour to ſhew the Nature of it, and ſomething of a Method of due proceeding in it.

In general, it is that daily exerciſe whereby we ſingle out purpoſely ſome ſpiritual or uſeful matters, to act the ſearchings and ponderings, which according to our ability and opportunity of the day we can exerciſe for our ſpiritual advantage.

The Mind is a Spring alway running in thinkings, a Wheel alway turning, a Forge alway framing, a Wing ever moving; it is the moſt active, buſie, nimble thing in all the world, therefore hath the greateſt need to be well lookt unto, to be kept, as Solomon ſaith, Prov. 4.23. With all keeping keep thy heart; to be guided with the beſt skill and care, with the ſteadieſt and ſtiffeſt rein, like a Horſe of higheſt metal, ready to run away with his Rider; it will run wildly away, and carry the ſoul into vanity, folly, and ſelf-miſchieving. Meditation is a ſpiritual rein and curb, and the peculiar deſigned way to reduce, rectifie, and order it.

To bring the hearts thinking power into the higheſt ſubſerviency, the greateſt uſefulneſs to the main, to the Souls grand intereſt: Therefore there is a great neceſſity upon every good heart, of daily and much Meditating.

CHAP. II. Of the manner and way of daily Meditation.

1. EVery Chriſtian is to awake with God in the morning, Pſal. 139.13. as David when he awoke was ever with God, at his awaking times in the night, by thinking of God: ſo chiefly when he awoke laſt, when the night was paſt, with all the dangers of it, and the day dawned, then the morning-ſtar of Meditation aroſe in his heart. The firſt work in the morning is to awake with God, and the noble thinking faculty, which upon awaking will inſtantly awake, and begin to ſtir, begin to act: Let it be awakened into this ſweet way of ſelf entertainment, by engaging of it in holy Meditation. Look we that the heart be firſt of all ſeaſoned, ſweetned, and perfumed with heavenly thoughts.

1. Begin we with ſerious reflections upon the great goodneſs and tender mercies of God in our preſervations from Satans malice and miſchiefs; what affrightments, in noiſes and appearances, in violence and harms would he exerciſe, if he were let looſe upon us? What other harms from wicked men, uſually taking the advantage of the dark and ſtill night, when all are at reſt, beſides harms from accidental occaſions that we are liable to. There is alſo the great mercy of Beds to lie on, reſt without toſſings, eaſe without torments, ſleep without holding our Eyes in awaking, having our ſleep ſweet, awaking with refreſhing, having our formerly weary bodies and decayed ſpirits revived and cheared, and we our ſelves under a new adaptation and fitneſs for the ſucceeding days occaſions. There ſhould be alſo a ſtand and abode of thoughts upon any thing in the night which is more ſignal and remarkable, that comes down from Heaven, as a brighter beam of favour to take the Eye with, that is let down as a more peculiar hand, to take up our thoughts to Heaven by, that is ſent as a more ſpecial Love-token, ſtampt with more legible Characters of the care and kindneſs of a God towards us.

2. When the nights paſt mercies have had ſome due Reflections and Muſings, had a down-weight of improvement endeavoured, for warming and enlarging the heart toward our good God: If then it conveniently may be, nothing to the contrary interpoſing, and that juſtly may hinder, the next thing then for the way of our thoughts ſhould be to look forward, to the day coming on, and the ſpiritual concernments of it; or if it then cannot at the preſent be, yet ſo ſoon as we can to ſet to and engage in this ſo uſeful Meditation.

CHAP. III.

HEre the more particular Rules we may uſe for this daily Meditation, are theſe following. I ſay, the Rules we may uſe for the particulars of daily Meditation, and for Method herein, may be ſuch as theſe following.

1. Meditation of ſetting up the Maſter Mark, the glorifying of the moſt high God. 2. Next unto it, Meditation of Eternal happineſs in the enjoying of God. 3. Meditating then after it of the ſure and adequate means for attaining them both.

And theſe are therefore to be Meditated upon.

Meditating on 1. Jeſus Chriſt, the only way to the Father by his work of Redemption.

Meditating on 2. The Holy Spirit the great applyer of Chriſt and his Redemption.

Meditating on 3. The holy Ordinances of God, the uſual ways of the Spirits coming to apply Chriſt by.

Meditating on 4. The Word of God, chiefly the Promiſes of the Goſpel: Theſe on Gods part.

Meditating 5. On our part, by our uſe of the Ordinances, and the Word and Promiſes, and that Faith and holineſs whereby we come to union and communion with God, glorifie him, and obtain ſalvation; Faith as the inſtrument of receiving Chriſt, and both Faith and Holineſs, or the graces of Chriſt as our principles of life and power, to live unto God, and growing up to perfection againſt all oppoſition.

1. The firſt thing according to the rule of beſt wiſdom, which lays the ſureſt foundation in any courſe, is firſt to take into moſt ſerious conſideration, the ſupream and chief end, and to act a freſh ſetting up before us, that Maſter-Mark, and ſcope of the moſt high God, and the glorifying of him, to be continued as we can through the whole courſe of the day; I ſay, this ſo high incumbency and duty of looking ſtill at, and levelling all to the glory of God.

Meditation of this glorifying God, for pure, lively, and higheſt advancings of it, this is the Souls beſt operation, and runs moſt parallel to the perfect work of Heaven. Heavens higher acting is Contemplation of the moſt bleſſed God, for the moſt tranſcendent exaltings of his glory: The Rule of Scripture is, To do all to the glory of God, 1 Cor. 10.31. And this Rule muſt therefore have its place and power here; therefore this daily Meditation muſt take it in, and ſet it up. It muſt be every ones wiſdom to bottom our day Meditation, with the ſtill eying of, and aiming at the glorifying of the moſt high God. To begin with the freſh thoughts, and alſo the warmeſt frame of Spirit, for farthering the ſupream end, the glory of God, and with it, as fit to be annext unto it, that which is wrapt up with it, our own Eternal happineſs. Philoſophers and Divines have ſeveral Maxims about the Supream End: To mention ſome of them to help us here: As,

1. Finis ſummus, eſt maxime appetibilis; The chief End is of all things elſe the moſt deſirable, Pſal. 73.25. Matth. 6.9. If (as it is moſt ſure) it be moſt deſirable, then this, as was ſaid before, is the chief point of wiſdom, to chiefly eye and aim at this chief End: and then ſure it is moſt proper in the method of our daily Meditation, to mind this one of the firſt, and how to advance towards it anew, on the opportunity of a new day begun upon us.

2. Secondly, there is another Rule given, which is Finis ultimus praeſcribit Regulas totius vitae, ſed ipſi fini nonpraeſcribitur; That the laſt or chief End preſcribes or gives the Rules of the whole life, or courſe, but the laſt End hath no Rules preſcribed to it.

In all caſes the End of any thing, that gives the Rules to that thing.

Thus that hath profit and livelyhood for its End, that profit and livelyhood gives the Rules to the Trader, and all his actings are reduced and ordered to profit and ſubſiſtence.

That of mens particular or a Nations intereſt, as it is called. The particular intereſt of perſons in particular: Or the Publick intereſt and chief good, that gives the Rules to private men, or to States-men; their actings muſt be to their intereſt, the chief good or End: So the Souls grand intereſt, real higheſt End and Intereſt, gives all the Rules to all a Chriſtians wiſe, truly wiſe actings.

Thus in Phil. 3.13. I preſs hard to the Mark; firſt he ſet up the Mark, or that was ſet up before him to aim at: And this made him preſs hard, and run in the right way ſo earneſtly, made him uſe all the right means, and the due manner for attaining to it.

So this of eying the Supreme End, as the right ſure way, as the ſure wiſdom for a mans ſelf, Prov. 9.12. this ſhould be firſt taken in, and come under freſh conſideration. That which gives the firſt riſe to endeavour, that which muſt vitally influence, and ſtrongly inſtigate, yea fix and ſtabliſh our whole courſe.

The courſe riſes or falls, ſtrengthens or weakens, bears up or breaks off in evenneſs, or unevenneſs according to our more or leſs lively, and freſh lookings at, and ponderings of the chief End.

This we ſee in all undertakings, the manner, earneſtneſs, and evenneſs of any courſe, is from the manner, earneſtneſs, and evenneſs of mans eyings of his chief aim and intereſt deſigned in it.

In a Watch and divers artificial Motions, the evenneſs and expediteneſs of the motion is from evener or unevener, ſtronger or weaker drawing of the Spring, the firſt mover. Thus is it in godlineſs, a Chriſtians motions are anſwerable to his eyings more or leſs of the main end: Chriſtians complain of their daily dead-heartedneſs, and unevenneſs; it much ariſes from the ſo little or liſtleſs lookings at the main Mark. Paul lookt earneſtly, and he preſt hard: In Archery, thoſe who eye the Mark moſt earneſtly and ſteadily hit the ofteneſt and fulleſt. The wiſeſt Chriſtian is the moſt earneſt, equal eyer of the main End. There be many particulars in this head, which according to prudence and leiſure may have their ſeaſons of ponderings.

The variety will breed delight, and ſet an edge upon the Spirit, apt to grow heavy and weary; they are ſuch as theſe: As the conſiderations of the moſt high God, in all his infinite Glories and Perfections: His All-ſufficiency, in his Knowledge, Wiſdom, Holineſs, Righteouſneſs, and the reſt: But chiefly in his ſo infinite and unchangeable Love, and Riches of Free Grace: The Infinite obligations, eternally lying upon us, for glorifying and exalting of him: The infinite excellencies and fullneſs of the ſecond Perſon, and his infinite Love, in undertaking with his Father, to Redeem loſt ſinners: And the infinite love of the third Perſon, the Holy Spirit, the applyer of Redemption. Some moſt ſerious Meditation of God, and glorifying him, to give down into the heart a glowing heat and livelineſs, for all the following day, is ſtill fit in ſome meaſure to be practiſed.

2. The next ſhould be ſome ſerious muſing on that next End, our own ſalvation and Eternal bappineſs, farther to be wrought out, to be our day labour, by the opportunity of a new begun day, a day, which will bring us nearer to the Ocean of Eternity.

CHAP. IV. Of the next End, Salvation.

NExt to the higheſt Gods intereſt, muſt be muſed ſeriouſly upon this great ſoul-intereſt; Prov. 9.12. If thou art wiſe, thou art wiſe for thy ſelf. 2 Tim. 3.1. Wiſdom to ſalvation. This, becauſe ſelf is ſo near and dear, and the immortal Soul ſo unſpeakably precious, the heart being once ſtampt with a ſpiritual high ſtrong ſelf-love, will have a mighty influence of warmth abiding on the Spirit.

Here two things are to be attended and practiſed. 1. Meditation of Salvation in a more general Notion and Conſideration, works little or nothing, but the pondering of particulars in Salvation: It is a Rule in Oratory, and ſo in Preaching, that for moving and drawing the affections, generals and things in a confuſed manner ſpoken, they hit not, work not, draw not. It is the diſtinct ſeeing and viewing of particulars which moves and affects to purpoſe: So Meditation to be effectual muſt particularize the things compriſed, in ſome ſort, in this happineſs and ſalvation: As that ſo bleſſed freedom from ſin in the guilt, in pardon, and righteouſneſs, from the dominion of ſin, by power, life, image of Chriſt, and holineſs, and the glorious priviledges of a Chriſtian here, and Everlaſting Glory hereafter; and ſuch like.

2. There's another Rule among Oratours, that things moving the Affections, they do it either Magnitudine aut Praeſentia, by their greatneſs or excellency, or by their preſence or nearneſs: As the greatneſs of a perſon, or the preſence of a perſon; or the greatneſs of a good or evil, or the nearneſs and preſence of it.

1. The greatneſs, the ſurpaſſing greatneſs of Salvation, as Scripture ſets it forth, Heb. 2. That ſo unſpeakable deliverance from ſuch a height, breadth, and length of Miſery by ſin; and that inexpreſſible happineſs by union with Jeſus Chriſt. The ſo great things of this glorious ſtate, ſhould fall by our Meditation upon the Affections, and daily, like fire from Heaven, kindle them greatly.

2. Things move by their preſence or nearneſs: the remoter the Object is from the Faculty, as the Objects of the External Senſes, as Seeing, Hearing, and the reſt; or the farther a thing is apprehended to be, as any Place, or Time, or the like, the leſs it affects: But the preſence or propinquity of a thing moves moſt, as when a Poyſon or dangerous thing is near or preſent, as an Antidote or a help when near, when Death or Deliverance is at hand, when a Friend is preſent, or the like, this moves moſt. So the way of Meditation here, is by repreſenting ſalvation as preſent or near, 2 Cor. 6. 1, 2, 3. eſcaping Hell as now, being put into poſſeſſion of Heaven as now; if I were now dying, and my Soul ſitting on my lips, ready to take its flight as now; if now the laſt Trump were ſounding; now Jeſus Chriſt ſeen coming to Judgment; now the Sentence of Abſolution paſſing: Let me thus ſeaſon and ſtrengthen Meditation by this kind of repreſentation, ſeeing it as near, as preſent, now acting, now doing, or now having, and fully poſſeſſing this Salvation.

CHAP. V. Of the Means conducing to this chief End.

THE next thing in ſpiritual wiſdom, to be the Object of daily Meditation, is to give (as we can) ſome allowance of ſerious thoughts, of that which ſhould be the due and adequate means, conducing to the chief End, of Eternal life, with the glorifying of God, as formerly we have mentioned.

1. Chriſt the way. Therefore the next thing (being the higheſt and uppermoſt of all conducing Means to the Supream End) the next thing I ſay, to be the great Object of Meditation, muſt be Jeſus Chriſt, our way to the Father, and our higheſt way of glorifying him: None comes to the Father, ſaith Chriſt, but by me, John— Initial coming to God by Faith to Juſtification, Reconciliation and Union with God is by Chriſt: All other after comings, and glorifyings of God, are ſtill by Chriſt, as alſo all ſalvation is treaſured up in him: ſo it muſt be the beſt way for our Meditations method, to be daily acted in ſome meaſure upon our mighty Saviour, our great and only way to our great and chief End, ſo he calls himſelf the way, John—

Here what a moſt glorious and delicious Object hath the Eye of Meditation?

Chriſt, in Iſa. 65.1. calls, Behold me, behold me; ah what a Spirit muſt that be, that for ſuch an infinite Beauty cannot afford one caſt of the eye, one wiſhly look in the whole compaſs of a day; that can look every way freely, fixedly, and unweariedly, but Chriſtward?

The Spouſe in the Canticles, her Eye-walk was among the Excellencies and Beauties of her Beloved the Lord Chriſt, his pure Colours, White and Red, his moſt rare features and exact proportions of every part, his Head, Locks, Eyes, Cheeks, Lips, Hands, Legs, and all his glorious perfections, and then addes to fum up all, that he is altogether lovely: So lovely that her Eye affected her heart, and ſo beloved that ſhe fell ſick of love.

Ah when a heart is ſtrongly enflamed with a Love to Chriſt, the eye will be acted in moſt wiſhly lookings upon Chriſt; as the love grows, the earneſt lookings will grow.

Here then the Rule is, to Meditate in ſome due meaſure on this Glorious Object, ſo both infinitely excellent in himſelf, and ſo mighty a Saviour unto us. His infinite Riches and Preciouſneſs, in his Natures united, in his Offices conferred, in his graces fullneſs, perfect performances, moſt perfect Redemption, his infinite love, pity, willingneſs to ſave loſt Sinners: The ſo great free offers of himſelf, and giving himſelf to us, applying his whole Redemption to us, by his mighty operation in us: Some ſingular ſeriouſneſs and rigour of Meditation cannot but daily be due, as that firſt and chief means to the chief End. Chriſtians that leaſt look at Chriſt, and leaſt diſtinctly view him, will make the ſloweſt progreſs, and ſuch as ſtudy him moſt, will have the eaſieſt and moſt expedite coming up to the main Mark.

CHAP. VI. Meditation of the Holy Spirit, the Applier of Chriſt and his Redemption.

2. SOme due proportion of Thoughts-ſeriouſneſs is proper to be daily acted, in reference to the mighty, and only applyer of the work of Chriſts Redemption, the holy Spirit, and our great daily helper. The Holy Spirit firſt comes to the Soul and perſon of a Chriſtian, applies Chriſt to him, brings Chriſt into him, makes him his Temple, and an Habitation of God and Chriſt to dwell in the heart: The Spirit comes, inhabits, ſweeps and cleanſes; furniſhes the heart with light, that was darkneſs; with truth, that was errour and deceitfulneſs; with power, that was weakneſs; life-warmth and qualifications of heavenly Graces, that was cold, dead, and altogether ſinful, and draws the glorious image of Chriſt upon the Soul: He enlivens, eſtabliſhes, enlarges, and encourages, and fills the Spirit with peace and joy unſpeakable. We act from his blowings on the Gardens of our hearts, then the ſpices of Graces flow. Cant. 4.16.

The Wheels, Ezek. 10.17. moved from the ſpirit in them; ſo a Chriſtian moves or not, as the Spirit moves or not. Every day, and for every Duty in the day, there is need of a new blowing of the Spirit, that the Spices may flow: new moving, that the Wheels may move us.

We muſt neither grieve, quench, or reſiſt the Holy Spirit, Eph. 4.30. 1 Theſ. 5.19. Act. 7.51. The Spirit who is our Helper and Applyer farther of Chriſt, and receiving of his fulneſs.

If we will act wiſely, the Eye of the Soul by Meditation muſt daily be pondering the neceſſity of the Holy Spirits Influences, ſtirrings up, ſtrengthenings, and enlargements: when we neglect and ſlight the Spirit, and ſo want juſtly his help, we muſt needs drive on heavily: But when we mind him and have his aſſiſtance, this wings the Soul and makes it to move ſtrongly and nimbly to the main mark.

If the Queſtion were askt, what were the higheſt thoughts the mind can poſſibly think, they would be ſuch as theſe three following.

1. That thought of the ſo infinite and all admired love of God the Father, in giving freely his Son for Sinners. 2. That thought of that infinite and all amazing love of God the Son, in giving ſo freely himſelf for his Fathers Enemies. 3. That thought of God the Holy Spirit's infinite love, aſtoniſhing love, in ſo freely giving himſelf into ſuch dunghill helliſh hearts, to make them his glorious Habitation, his Palace and Solace, to be the mighty heart-helper and Comforter. This Spirit then muſt not be grieved by the leaſt neglect, but highly and conſtantly both honoured and cheriſhed, with our utmoſt thought-preciouſneſs and earneſtneſs, that ſo thinkings may work up to livelieſt lookings for him, lookings to liſtenings for his knockings at the door of our Hearts, liſtenings for ready lettings of him in; and being let in we may give him the higheſt and freeſt Entertainments, with yieldings of the fulleſt obedience unto him.

It is reported, that formerly, ſometimes Travellers Sailing by the Coaſts of Arabia the happy, have had by the Winds blowing off the Land, ſuch rare rich ſmells, and perfumes of the precious ſpices, that (without the Experience of it) it is hardly credible. Sometimes the Holy Spirit ſo blows on the Garden of a Chriſtians heart, that the Spices in ſuch ſort perfume it, with Raviſhments of Peace and Joy, that are inexpreſſible, and then it runs apace to the main mark.

Ah then it muſt be beſt to enter on the work of the day, by an early and earneſt eying of this glorious Helper, the Holy Spirit, who is ſooner ready to lend us his helping hand, then we are ready for it.

CHAP. VII. Of the next particulars, the incumbent Duties of the day.

3. THE Ordinances of Chriſt are the next general things Meditation may fix on: The Ordinances are our ways of communion with God, the ways whereby God conveighs himſelf to us, the King of Heavens high-ways of ſpiritual Commerce and Trade. The Roads and Paths wherein the Holy Spirit walks, and comes to apply himſelf to us; and our ways in which we are to go forth and meet him, apply our ſelves to him, fix an heavenly intercourſe and acquaintance with him.

The Winds blow from all the Quarters of Heaven, and the Holy Spirit breaths and blows from all his heavenly Ordinances: We may therein look for the breathings of the Spirit, but we muſt not look for the Holy Spirit out of his own ways.

The Prerogative of the Spirit is, not to be abſolutely tied to Ordinances; but our liberty, is not to be looſed from them: We are tied to the ways of Chriſt, which are our warrantable ways for communion, and waiting his Spirits comings and aſſiſtings.

The Eye of Meditation ſhould act daily in ſuch freſh and vigorous lookings on the Ordinances, as may more highly commeid them, raiſe their price, repreſent them more lovely, reduce us to more evenneſs in performance, by finding them more eaſie and ſweet in continued uſe, and exerciſing our ſelves in them; and induce ſtill higher admirations, by experiencing their help and efficacies. The Ordinances of Chriſt have their high ratification in the Holy Scriptures for their power and efficacy. The Saints in all Ages, have given their great confirmation, ſet their probatum eſt to every of them, by millions of encouraging experiences.

When that Ordinances are more precious, they are the more efficacious: O let our Meditations daily ſcope be, to make them more precious, that they may prove more efficacious.

Like that eminent pattern, that great Meditater David; that high progreſs he made in Meditating of the ways of God, ſet the Price higher, made his heart warmer.

He Meditated and he valued more, admired more, and he acted more eminently, and arrived at laſt at that pitch, which hath left him on Record in the higheſt rank of Saints that ever lived. The Ordinances therefore are moſt worthy our daily muſing on, as for their own excellency, as the King of Heavens high Inſtitutions; ſo, as the Holy Spirits walks, wherein he comes to meet us, and have communion with us, and apply Chriſt more unto us.

CHAP. VIII. Of Meditation on the Word of God, and the Promiſes, whereby the Spirit firſt is given, and after works.

THE Word of God is that ſure wiſdom revealed unto us by God, to lead us by his Counſel to Glory: That only infallible Rule given us to walk by: It is the Golden Scepter of Chriſt, for the Subjects of his Kingdom to come and touch the top of: The dear purchaſe of Jeſus Chriſt for the only Rule of his Redeemed; the breathing and dictate of the Holy Spirit; the high product, and that cleareſt ſhining forth of the brighteſt beams of Infinite Wiſdom, Truth, Holineſs, Righteouſneſs, Mercy, Free-Grace, Love, Power, and all Glories and Perfections of the Author, for the bleſſed Ends it is beſtowed.

It is the excellent Inſtrument in the hand of the Spirit, whereby he effects his great Soul-ſaving work; whereby he brings about that work of wonder, the applying of loſt ſinners to an All-ſufficient Saviour firſt, by effectual calling, and then applies Chriſt more and more, building them up more in him unto perfection. If I look for the Spirits operation, I muſt look for, and apply my ſelf to the help of that rare Tool and Inſtrument he operates by. Think what an Engine it is, what moſt admired glorious work he hath effected by it; upon millions of blind Eyes, hard Hearts, Perſons impotent, Crippled in their Souls, Dead in ſins and treſpaſſes, at the dreadful diſtance from God, of Haters and Enemies of him, and all things leading to him; enlightening them, healing them, and reconciling them to himſelf, and his Word and Ways.

CHAP. IX. Of Meditation of the Spirits drawing to Chriſt by the Promiſes.

AS it is the Inſtrument in the Spirits hand, and without which it would do nothing, could not awaken, humble, and convert the Soul; ſo it cannot either convert and bring in, or confirm and build up without that moſt ſignal ſweeteſt part, the precious Promiſes; and the Promiſes would do nothing out of the hand of the Holy Spirit, and his efficacious managing of them.

The Grounds and Encouragements of all our drawings near to God through Chriſt by his Spirit in his Ordinances, are the Promiſes of the Goſpel, and the Covenant of Grace.

Sinners muſt not draw nigh to God, without his Warrant and Command firſt given.

But a Command will not be yielded to, unleſs there be the encouragement of a promiſe of an acceptance and help, in both the firſt, and all other after approches to God. Pſal. 119.49. Gen. 32.9. Exod. 34.6. Num. 14.18.

And the Promiſes muſt be managed and ordered by the Holy Spirit, elſe they will have no vigour or efficacy, as to either initial application of Chriſt, or to any farther and fuller application of him. Epheſ. 1.13. The Spirit is called the Spirit of Promiſe, as given by the Word of Promiſe, Gal. 3.2. Received ye the Spirit by the, &c. 2 Cor. 3.38. The Goſpel (that is by the Promiſes of it) is call'd the Miniſtration of the Spirit; which is not only of the extraordinary Gifts of the Spirit, but the ſaving operations of it, from its inhabitation.

It is called the Spirit of Promiſe, as conveying and working all to us and in us by the Promiſe: Chriſt and his Grace is not offered by God, nor received by a Chriſtian, by any man (I mean grown up perſon) but by the offer of him in a Promiſe: there is no immediate acting upon Chriſt, for a firſt, or after and fuller receiving of him, but by the medium, the way of an intervening Promiſe. God holds forth, and Faith ſees it, and takes Chriſt offer'd in the Promiſe, Acts 10.43. To him give all the, &c. As the Spirits humbling, is by his whetting, and ſetting home by his art, the threatnings of wrath and death Eternal, ſo the comforts of the Spiritare by his ſetting home the promiſes of ſalvation: And further ſupplies of Grace are by the promiſes through the co-operating of the Holy Spirit, bringing us to receive farther of Chriſt his fulneſs by the promiſes, that are Yea and Amen in him, 2 Cor. 1.20. But all this farther operation of the Spirit, and receiving more of the Grace of Chriſt, it is by Meditation and pondering of the Promiſes.

Freſh receivings from Chriſt muſt be founded in freſh Meditation of the Promiſes.

The more intenſe and earneſt the ponderings of the Promiſes of growth and encreaſe are, the larger will your deſires, the more earneſt your endeavours be after more of Chriſt.

Chriſtians are ſometimes in great haſte to believe ſtrongly, but cannot reach it, becauſe they meditate on the Promiſes ſlenderly. They make the beſt work of it, who dwell and act moſt upon the promiſes, that ſtill Meditate from promiſe to promiſe.

By the Promiſes, we are made partakers of the Divine Nature, 2 Pet. 1.4.

Cleanſe our ſelves from all pollution of Fleſh and Spirit, perfect holineſs in the fear of God, 2 Cor. 7.1.

There be great varieties of precious promiſes for Juſtification, Sanctification, and the reſt. There is a tranſcendent Truth, Goodneſs, and Freeneſs in the Promiſes, great and rich ſupplies made over to Believers by them: But they will not give down their Milk, without our due mindings and daily Meditatings on them: Meditation muſt preſs out the Juice and ſweetneſs, gather the rare Honey that is upon theſe Flowers of precious Promiſes. If Bones be full of Marrow, it muſt be gotten out by pains and knocking: The Promiſes ſo full of marrow and ſweetneſs, muſt yield it forth by Meditation. Lay ſound weight of Meditation on them, to preſs out the Spirit and virtue in them.

If therefore a Chriſtian would daily have his recourſe to Chriſt, if he daily would touch Chriſt, ſo as to have virtue go out of him, for healing and help in any kind; bring your Eye to the hand of the Spirit, and to the Promiſe, which he muſt be expected to work your coming to Chriſt by, and freſh receivings of Grace from. Meditate well, that you may ſpeed well: Let the promiſes mellow in thy heart by Meditation, that thou mayſt find how ſweet they this way are.

CHAP. X. Of the next thing Meditation may beſt take in, which is that on my part I am to perform.

5. IF I would perform in the Day what is incumbent on me to be rightly done, I muſt Meditate of the way where the Holy Spirit may meet and help me; Meditate I muſt of my neceſſary putting my hand to the work of Chriſt, and bearing his burden, and the need I have of the Spirits lending his hand to help me, who helps our infirmities: I muſt eye the Rule of the Word, by which the Spirit teaches me, and the precious promiſes whereby he encourages me.

And in that all my converſation in the Day muſt be holy and heavenly, comfortable and fruitful, I muſt meditate of ſtirring up the grace given me, to act by the help of the Spirit, upon Chriſt, and to him, for working out my own ſalvation, and the glorifying of God thereby.

This muſt be (if I conſider) the living the life of Faith more peculiarly, and exerciſing of, likewiſe; every Holy Grace the work of the day requires: Therefore next, my Meditation may be upon the Graces, that in the Duties of the day, are to be exerciſed for to be improved.

Without the exerciſing of theſe Graces all the converſation is carnal, not ſpiritual, all Duties are but dead carcaſses, and loathſom to God. I muſt think how my daily courſe muſt be a living to the living God; a living peculiarly to him, that dyed for me, and roſe again; and a living to the bleſſed Spirit, that dwells and works in me, and is my mighty helper.

Likewiſe, I muſt conſider, it muſt be a living very exemplarily, towards all men, eſpecially the godly, that my light may ſhine before them, to provoke and profit them all I can.

1. Particularly, I muſt Meditate of living the life of precious and glorious Faith, the Grace of Graces; Faith as to the whole word of God, all the precepts, promiſes, threats, and Recorded Examples; acting more peculiarly Faith in the promiſes, and by the promiſes on Jeſus Chriſt, acting more on his All-ſufficiency to ſave, and for receiving freſh ſtrength and ſupplies for the Duties and Occaſions of the day enſuing. Likewiſe through Chriſt I ſhould think of my acceſs to the Father, of truſting to Gods All-ſufficiency, his Wiſdom, Truth, Righteouſneſs, Holineſs, Goodneſs, Mercy, Love, Free Grace, and all his infinite perfections; with his providence, preſerving and governing all things, to the leaſt; and toward my own ſelf in particular, in a moſt excellent, wiſe, holy, and righteous manner, to the ſalvation of his people, deſtruction of his Enemies, and his own Glory.

2. I may Meditate (at leaſt ſometimes) of the other ſoul-beauties, of heavenly Graces; as of that grand rare grace of Love, holy Love; that which is the fullfilling of the Law, the great Breeder and Feeder of all Obedience.

Love; which daily as a Fire muſt be blown up, and made to burn afreſh in the heart, and enliven the daily courſe: Ah what a Chriſtian may do, by keeping his heart hot and burning in Love!

3. Joy. Meditating of living the life of heavenly peace and joy, rejoycing in the Lord alway: Not living the life of ſadneſs and penſiveneſs, moſt unbecoming an Heir of Eternal Glory.

4. Hope. Meditate alſo I may of heavenly Hope, which makes not aſhamed, Rom. 5.5. Heb. 6.19. An Anchor ſure and firm to ride out all ſtorms: And of all the Graces, as of holy Fear, Humility, Meekneſs, Patience, Contentedneſs, Zeal, Courage, Conſtancy, all the Chain of Graces, mentioned in 2 Pet. 1.5. and other places.

The whole days actings ſhould be conſidered ſo, as not to be a complication of vanities, follies, and careleſs walkings, but a ſhewing forth, and ſhining in the glorious beams of heavenly Graces and Excellencies.

5. Meditate daily I ſhould of the ſpiritual dangers I am ſurrounded with by ſpiritual Enemies: That principal and Arch-Enemy the Fleſh, that ſin which is connatural to me, dwells in me, Rom. 7. and ſo eaſily beſets me, Heb. 12.1. that is alway preſent and too prevalent; the Fountain and Forge of all other ſins; the Heart Touch-wood and Tinder for temptation: The ground out of which all the ſtinking and poyſonous weeds of Luſt grow up; and that ground and foundation of the deepeſt tincture and grain Colour of all ſoul-defiling Habits, and cuſtomary ſins, that ſo enſlave and lead a ſinner captive.

2. Of that ſo potent Adverſary Satan, his ſubtlety and depths, vigilancy, and unwearied diligence, whetted by implacable and improving malice. 1 Pet. 5.8.

3. The World, that Bait for Satans Hook, and great Engine whereby he acts, by the many ſweet Allurements on the one hand, and Determents on the other hand.

Theſe I muſt every day watch and war with.

Therefore, I muſt daily conſider my helpers, God the Father, Son, and Holy Spirit, 2 Cor. 8.9. Eph. 6.13. The Armour of God I muſt put on for every part, and my fighting in the ſtrength of Chriſt, by whom I may be made more than Conquerour, Rom. 8.37.

And for the laſt general, there muſt be Meditation of the unſpeakable preciouſneſs of time, running on without poſſibility of a ſtand, or leaſt ſtay: With the Frailty of life, Pſal. 39.4. with the uncertainty of it, and the certainty of death, and unavoidableneſs of that which will caſt me upon Eternity.

Theſe are the more general things, among which my Meditation may take its walks, and upon which my ſeriouſneſs may daily ſit down to make its ſpiritual advantage by: I muſt adde now things more particular.

CHAP. XI. Of ſome Particulars to be added to the former Generals.

THere are ſome things in particular I may adde, which may help to direct and quicken a Chriſtian in his daily courſe.

1. For the Scripture I daily read, or hear, to endeavour ſome thoughts which may help to higher quickenings, and heart-enlargings, by farther freſh ponderings of the ſurpaſſing Excellencies and mighty Efficacies of the Scripture; to think of a required higher riſing eſtimation, more inflamed affections of Love, Joy, Hope, Longing, and the reſt, ſeen and ſo obſervably conſpicuous in the Saints in Scripture; to light our Candle by their flame: And the more rooted reſolution I ſhould take up and engage in, to be more (by my looking into the Glaſs of the Word) tranſformed into the image of it, 1 Cor. 3.18.

Of Faith in the Word. I ſhould farther think of that Faith I am neceſſarily to act, in the truth and certainty, and uſefulneſs of the Word, I now am to be exerciſed in; and of my mixing of Faith more abundantly with it, Heb. 4.2. As to any Doctrine, Precept, Promiſe, Threatning, or Examples, and whatever is there related for my uſe.

Of Wiſdom. I ſhould think alſo of the Wiſdom which that I read requires, in ſelecting that out is moſt conducible, is my proper portion, and beſt fitting my ſouls condition. As Samuel at his Feaſt, ſet forth ſomething peculiar for Saul, 1 Sam. 9.23, 24. Joſeph cauſed to be prepared for his Brother Benjamin, Gen. 43.34. God will now be ſeen, if wiſdom be uſed to hold forth a peculiar prepared portion. Some Eye-ſalve to annoint mine Eyes, Rev. 3.18. ſome rich Balm to heal ſome ſore, ſome corroſive to eat out ſome proud fleſh, ſome Cordial for a ſtrengthener and chearer, ſome piece of ſpiritual treaſure to enrich me, ſome rare Jewel for ornament wanting to me; ſomething there is now in my hand, for my now ſpiritual advantage, if I can ſee it; and ſee it I may, by that which muſt be the Auxiliary and conſtant Aſſiſtant of my reading, if I would meet with a due profiting, which is my conſcientious and careful pondering, weighing, and weighing this pure Gold, ſtored up in Chriſts rich Treaſury to make me rich.

Reading brings me Meat, Meditation brings forth the ſweetneſs.

Reading brings the Coals to the Wood, Meditation makes the flame.

Reading brings me the Sword of the Word, Meditation whets it.

Reading barely, proves pouring water into a Sieve; Meditation is putting Gold into a Treaſury, the former lets the Water out, the latter locks the Gold up.

O let me read much, but let me alſo Meditate much, that Meditation and Reading may be commenſurate; my Souls digeſtion proportioned to its Reception, its taking in by Reading; let me Read and Meditate, that I may not have a meagre, lean ſoul, like them that have an eager appetite, and a weak digeſtion; but that it may be fat and well-liking, by this good digeſtion of due Meditation.

2. Some lively and vigorous Meditation ſhould be daily performed, in reference to private Prayer; I ſay for aſſiſtance and furtherance of ſecret Cloſet-Prayer, that ſo important and ſweet Soul-Exerciſe.

1. Of that importancy and concernment, that the main ſtreſs both of the whole work, and likewiſe of the hearts after warmth and life in the day, lies greatly on it. 2. Of that heavenly ſweetneſs, that it is the chief way of our private familiarity with God. 3. Of that excellency, that it is our only way of private ſpeaking unto the great God, of having the high honour and favour of whiſpering in his ear, acceſs in private to his boſom and bowels, and the chief way of procuring his private Signet and Seal of bleſſed aſſurance of happineſs. The way it is of the ſouls freſheſt, freeſt, and moſt elevated actings; ſuch as oft-times praying in company muſt not, cannot bear, and the way of ſtrong high Exerciſe of ſundry Graces. 1. It ſends private Embaſſies daily to the King of Heaven by Faith. 2. It carries up daily the ſoul to Heaven in a Chariot of fire by love; and 3. It leaves continually an Agent in the Court of Heaven by Hope.

Its the great heart-warmer by privacy, giving the greater advantage of importunity, without any check from the preſence of others.

The great heart-humbler, Melter down and Refiner, inſtrumentally, by actings of ſound and kindly Repentance: Making the droſs and embaſing mixtures of Corruptions and Luſts to paſs away, and the heart become purer.

Its the peculiar advantage to learn and act the rare art and ſecret of wreſtling with God, and returning with the high encouragements of holy overcomings of him.

It is the way of the rareſt hours, higheſt ſoul-Raptures, richeſt pourings in of comforts, and moſt happy experiencings of the deſcendings down of Heaven in pureſt, ſweeteſt, largeſt ſoul-ſatieties.

Therefore for richeſt furniſhing us with fitteſt matter for a beſt heart frame to perform this daily duty, performing it in the moſt ſpiritual and effectual manner, for doing it, as to out-do former, all former doings, we muſt look to lay the Foundation deeper and larger in better and more ſuited Thinkings and Meditatings, think to the utmoſt, to pray to the beſt. The ſame word in the Hebrew ſignifies, as divers of the Learned ſay, both Meditation and Prayer. Firſt it ſignifies Meditation, and then by a Metonymy of the Cauſe for the Effect, it ſignifies Prayer. To ſhew what Prayers ſhould be ſtill preſented to the great God, ſuch as have ſome due weight of Meditation, which are made out and made up of Meditation, or have at leaſt the beſt ſeriouſneſs we can. That great man of Prayer, the Pſalmiſt David, ordinarily calls his Prayer his Meditation; and peculiarly his Prayer in the morning (the foundation of the following days work) his Meditation, Pſal. 5.1, 2. in that excellent and warm beginning of that Pſalm: Prayer and Meditation, like Hippocrates Twins, born, lived, and died together; ſo Meditation and Prayer riſe, and warm, and grow ſervent; or cool, fall, and decay together: Prayer cheriſhes Meditation, Meditation feeds Prayer.

O let my Spirit be ſtill warmed, inflamed, and melted down in Meditation, that it may run and flow and flame in this heavenly devotion, and both iſſue in my daily wiſer and warmer working out ſalvation.

3. My ſerious and curious Mindings muſt make ſure to ſingle out, and ſet in full view that or thoſe things I particularly want, and are moſt proper and neceſſary for the now, for my ſouls preſent ſtate.

There is no godly man, but hath ever ſomething which concerns him moſt.

Some corruption ſtirring that muſt be ſubdued, ſome Temptation to be encountred, ſome Grace to be endeavoured, ſome comfort or help ſupplyed.

It may be many things may be the preſent, if not urgent concerns.

CHAP. XII. Meditation of daily ſelf-denyal.

IN the next place let me Meditate of what I want as to ſelf-denial and Mortification, evidenced by the weeds of corruptions coming up in my ſpirit, Mar. 8.34. or ready ever and anon to ariſe and get ground, and all ſtill upon that grand intereſt of ſelf, or the Reliques of the Roots or Stumps of it: This which hath not been ſpoken to, this ſelf-intereſt, the taking of it down in my heart, is one of the greateſt concernments Meditation daily ſhould fix upon: Self is the great Hinge the carnal heart hangs and turns upon: There the Center is ſelf, the Circumference ſelf, all the lines are drawn from ſelf and to ſelf.

Self is the great Rival and Competitioner with the infinitely ſurpaſſing God, and contends for ſuperiority with him, yea ſelf ſits in the Throne, wears the Crown, holds the Scepter, and ſelf is the ſinners all in all.

1. All poſitive actings in ſenſualities, pride, and covetouſneſs, and other evils are but to ſatisfie ſelf. 2. All negative ways and omittings of good, are but to gratifie ſelf, to eaſe ſlothful ſelf, loth to be put to ſtir, leaſt willing to labour, toil, or ſtrive, leaſt of all to loſe, ſmart, and ſuffer.

Self claps the great ſtrong Biaſs on the ſoul, is the ſpreading prevailing poyſon in it, and empoyſons it all over.

Self is higheſt in the eſtimation, nothing paſſes at ſo high a rate, not God himſelf.

Self is higheſt in the affection, nothing ſo near as ſelf.

Self is higheſt in the purpoſe and intention, nothing ſo aimed at as ſelf.

Self in the converſation, it hath the endeavours, earneſtneſs, and equality: It is like the moſt dangerous ſeiſing, deep rooting, and ſpreading poyſon, of greateſt virulency and prevalency: Thus it is in a natural heart. In a holy heart, though the moſt high God, by the power of Grace, be now higheſt, really chief, yet that remaining part of ſelf, the pieces left behind, oft as it were do juſtle him, frequently juſtle him, to get his place and ſit uppermoſt, for what do ſins, when our minds, wiſdom, deſires, and wills, and our ways, when they thwart and croſs his mind, wiſdom, will, and ways, but as it were juſtle him, and ſtrive to be uppermoſt?

Hereby ſelf ſometimes (out of careleſneſs) ſelf it ſeems to have regained the Throne, and repoſſeſt it ſelf of the ſoveraignty loſt.

In the beſt heart there is ſo much of this bitter Root ſpringing out, ſo much of this ſoul-bane, ſo much of this Touch-wood, Tinder, Powder to preſently take, and inſtantly blow up, ſo much of this Idol, this Dagon ſet ſo near the Ark, that it hath need of the greateſt daily mindings and ponderings, as the greateſt Enemy that hath gained the greateſt advantage of us, it lies ſtill in our Boſoms: Its like the worm that breeds and feeds of the Bodies own fleſh: This of all others is the greateſt Idol; I ſay, ſelf is the greateſt Idol that ever was or will be. There's no Image of Jealouſie like it in the Eye of a God, therefore no one thing requires a more daily minding, for a daily watchfulneſs; Mindings for the effectual help and relief againſt all particular luſts, which are but the leſſer Branches of the great Root of ſelf, the Scouts and Forragers ſent forth from the Head-quarter of ſelf.

This ſelf it is that is the great correſpondent and confederate with Satan; if ſelf were not the ground within, of his attempts from without, he could do nothing.

The Mathematician boaſtingly ſaid, tell me but where I may place my Engine, and I will ſhake the Earth. Satan knowing where to place his Engine, knows how to ſhake us and worſt us, if we watch him not, and this ſelf.

I muſt mind it moſt, and truſt it leaſt; labour the moſt peremptory and conſtant denyings of it, and as my higheſt wiſdom, to mortifie particular Luſts that are all fed from this great Root, and likewiſe to keep off Satan from this advantage ground.

I have it may be enlarged too far upon this: very brief I ſhall be on thoſe that remain.

CHAP. XIII. Of ſome other particulars which may be ſometimes Meditated upon in the day.

1. A particular ſin. IT will be my wiſdom to conſider that ſin or corruption which troubles me moſt, which out of this ſpring of ſelf and ſinful intereſt is more apt to owſe out of my heart, and make a breach in the Banks that Chriſt by his grace hath made there. That particular evil which is ſo ſtrong, ſtirring, and ſtriving, to carry me down the ſtream and keep me under: I was upright, ſaith the Prophet, Pſal. 18.23. before him, and kept my ſelf from mine iniquity; that ſin which had been of peculiar prevalence, and would be ſo again; the ſin that had ſpecial edge and eagerneſs, too oft appearing and endeavouring it, attempting to make its eſcape from his watch, his heart-keeping, and appear in act and power.

There is ſome corruption or evil in every ſpirit, which like ſome rank weed in the Garden is ſtill putting up, or ready to put forth, like ſome leak in a Veſſel, ready to run out by it.

This needs a ſpecial minding and conſidering ſutable to its dangerouſneſs, as that which will be a thorn in the Foot, hinder our going, work diſquiet, daſh our confidence before God, and weaken our hands from our work.

I muſt peculiarly conſider this daily, that it get not at any time ground of me, but that I gain upon it more, that I watch it, fight it, look that this Gangreen ſpread not, run not up to my heart, but that I ſtop and kill it.

Minding it duly will provoke to endeavour a right courſe, for the juſt cure and ſound healing of it.

Meditation may be alſo of what other evils are buſie in my boſom, what are ſtirring moſt, what are getting any ground, and what are loſing it.

2. What graces I want, or have moſt need of, to enable me more to lift up the Name of Chriſt, ſweeten my ſpirit with peace, eaſe my courſe, and render me more ſerviceable to others.

Every day I ſhould well attend to what Goſpel Ornaments and Jewels I ought to put on and wear before others, to make my converſation ſhine, Col. 3.12. 2 Pet. 1.5, 6, 7.

Pliny reports of Poppaea, the Wife of the Roman Emperour Nero, that when ſhe was to go abroad, ſhe ſtill would be deckt and adorn'd with ſuch abundance and varieties of moſt precious Stones and Jewels, as it dazled the eyes of the Beholders.

And I have read of a like manner, of the Mogul or great Emperour in the Eaſt-Indies; who if on ſome ſpecial times he ſits out to be ſeen by the Common people, he puts on ſuch great numbers of Diamonds, Carbuncles, Rubies, and other gliſtering and glorious Jewels, as they cannot without great admiration behold him, yea can hardly, by reaſon of the Suns ſhining and reflections, diſcern his face, the glory of the Jewels is ſo great. Chriſtians muſt conſider their putting on, and wearing the rich Ornaments and Jewels of heavenly graces, to ſhine gloriouſly in them, and take the Eyes of all that behold them with the diſcoveries of the Soul inward Beauties of Faith, Love, Hope, Joy, Fear, Humility, Meekneſs, Patience, Contentedneſs, heavenly mindedneſs and reſt, to the glory of Chriſt, in whoſe beams of Beauty and Glory they ever ſhould ſhine.

3. When holy David in his courſe of Meditation, after matters of his private concernment, cloſes ſo ordinarily the whole Meditation, with that grand intereſt of Zion, the Churches caſe; may not this be then a Rule to our Meditation, for a high demonſtration of our publick ſpiritedneſs, our conſtant mindings of that ſuperlative and tranſcendent intereſt of God in this world, the glory of his great Name in the Kingdom of Jeſus Chriſt, and the people given to him, their peace, proſperity, and glory, and the diſappointments of all their Enemies Deſigns, which alſo is an Article in their Heavenly Jointure?

Some other particulars might farther be mentioned to be taken in by Meditation, ſuch as matters of our callings and daily converſe in varieties of Companies and Friends, and how to be right Chriſtian in them, excell in improving them to their proper uſes and ends, for the glory of God.

4. Meditation for review of the work of the day. There remains but one thing more to be added, namely, in the cloſe of the day, ſhould be, or is fit to be, that Meditation of review, or that overlooking of matters in the foregoing day, to make a happy cloſing it up, by a freſh humbling our ſelves, and returning to God, and acting new Recumbencies on his free, rich grace in Chriſt, by the precious promiſes, to ſweeten our lying down.

5. And in the Night ſeaſon, that great time with David and others of the Saints, When I awake, let me be ever with God, and my Meditation of him ſweet. Pſal. 139. & Pſal. 104.

The ſum of that hath been mentioned about daily Meditation, is

1. To enter the Duty at our awaking with Reflections on the matters of the Night paſt, the preſervations and comforts eſpecially of that time. 2. To look forward to the incumbencies of the coming day, and how beſt to redeem it; by Endeavour 1. To act a freſh ſetting up the ſupreme end of glorifying God. 2. To have a ſerious muſing on the next end, my own Eternal Happineſs. 3. Then to mind the proportionate means to the mark or end I aim at. 1. Therefore firſt to look wiſhly at the fullneſs of Chriſt, freely offered, as the way to God and happineſs. 2. To Meditate on our mighty helper the Holy Spirit, the great Applyer of Redemption. 3. Meditations on the Ordinances of Chriſt, the walks and ways the Holy Spirit comes in, and applies Chriſt to the Soul by. 4. Meditation of the Word and Promiſes which the Spirit in the Ordinances uſeth, as the peculiar inſtruments of drawing the heart to Chriſt, and of applying him daily more. 5. Meditation of the ſeveral Graces to be continually (on the occaſions requiring) exerciſed and improved. 6. Meditation of our ſpiritual Enemies, the Fleſh within, Satan and the World without.

More particularly.

1. Meditating in reference to reading the Holy Scripture, with thoſe graces I am to exerciſe in my Reading. 2. The Meditation private Prayer calls for, if I pray before reading, or when I can and am any time in the day to pray privately. 3. Meditation of what is the chief grace I am defective in, or the peculiar bleſſing I want at preſent. 4. Meditation of the grand intereſt of God, as relating to his Church in the world. 5. The Meditation of review, or ſelf-examination in reference to things of the day paſt.

Theſe heads I have mentioned, not to impoſe on any, as to matter or method abſolutely, but to propoſe ſome things, which if not alway neceſſary, yet that may be performed, in ſome degree, as ability and opportunity admits.

Divers of the particulars (if daily Meditation be judged neceſſary by us) I am ſure then they inuſt be judged neceſſary for ſuch as daily will obſerve it.

CHAP. XIV. Of the Sabbath, and Lords day.

THere now remains but one thing more to be added to what hath been ſaid concerning daily Meditation, namely, the Meditation relating to that eminent day of God, firſt the ſeventh day of the week, now in the New Teſtament times changed to, and called the firſt day of the week, and the Lords-day.

1. As to the riſe, nature, ends, and advantages the Sabbath in the Old Teſtament, and the Lords-day in the New, it is the beſt day that ever the world ſaw, or ſhall be ſeen on this ſide Heaven.

2. It was and is that day wherein the infinite Glories and Excellencies of a God, have ſhined brighter and warmer on the ſpirits of men, than in any other days beſide; namely his infinite Wiſdom, Power, Love, Goodneſs, Mercy, and Riches of free Grace.

3. The Sabbath, as ſome judge, had its riſe ſo early as in Paradiſe, or when man was in ſtate of innocency; it muſt then be of very great Antiquity, and a rarity of great worth. And,

4. Then it muſt be that only holy day which man in ſtate of innocency had; and poſſibly, if he had ſtood, ſhould ever have had afterward.

5. After the firſt inſtitution it had the moſt glorious and tremendous promulgation and ſanction, ſuch a delivery and ratification, as no other Law (except thoſe that were ſpoken at the ſame time) ever had, namely, by Gods ſo wonderful and moſt aſtoniſhing appearance on Mount Sinai, in the ſight of ſix hundred thouſand perſons: There it was one of the ten words ſpoken by Gods own mouth, by God firſt ſpoken in the ears of all that ſo prepared and awakened numerous multitude, and after in the Mount was written with the finger of God, written on the firſt Table of Stone, before the ſix Commandments of the ſecond Table. This Commandment thus written, was with the others reſerved in the Golden Ark or Cheſt, made purpoſely by Moſes from Gods Command to keep the Tables, and then by Gods Appointment was to be preſerved in the glorious Tabernacle made by Moſes, and there it was to be with higheſt honour prefer'd to be kept in the Holy of Holies.

6. Though ſome yield it not, yet others judge the Sabbath had its change, from the ſeventh to the firſt day of the week, by the Lord of the Sabbath, Chriſt himſelf, or at leaſt by his Apoſtles from his Authority.

7. However it be changed, yet it is lookt upon as grounded on that ſo amazing part of our Redemption, Chriſts ſo glorious Reſurrection on the third day after his Paſſion.

8. The Sabbath formerly was the Old Teſtament Churches fixed time, to behold as in a mirrour the glory of God the Creator, his Eternal Godhead, Power, Wiſdom, Goodneſs, and moſt glorious Excellencies, in the ſo admirable frame of Heaven and Earth, and the ſo various and curious pieces in it, all moſt exquiſitely wrought and finiſht.

It was the peculiar time for ſetting up the Ladder of the Creatures by Contemplation to climb from Earth to Heaven with.

But now changed into the firſt day of the week, it is the Chriſtian Churches time for beholding as in a mirrour, the glory more peculiarly of God the Redeemer; now not in his Humiliation, but in his appearing and begun Exaltation in that his glorious Reſurrection from the dead, that his concerned people might joy with higheſt and moſt heavenly rejoycing, for this riſing of the Sun of Righteouſneſs, to be under the warmeſt and moſt vivifical beams of his infinite love.

9. Let me Meditate of this day, as the time afforded for largeſt ſpiritual advantages, no day being ſo eminent for me and my Soul as this day.

10. Let me Meditate of this day as that happy ſeaſon, wherein the Ordinances of Chriſt do run in a fuller higher, and ſtronger current.

More is offered me on this great ſoul-mart day than on other common Market-days, other weekday opportunities; it is the day whereby in ſome reſpects I have far better Ordinances, the Publick; in Communion with Chriſt, in the midſt, among thoſe that are gathered together in his Name.

And then by the Publick I have better advantages for the Private, to perform them better. Private Duties having a better time and better helps, I muſt thereby be minded of my better performance.

11. It is the eminent day of meeting with God in his upper walks of more ſolemn Ordinances.

12. The day of days for our beſt ſpeaking with our God, and of higheſt familiarity with him.

13. It's the great time of our hearing from God, and having him moſt eminently to ſpeak to us: There be no hearings from God like this days hearings, no ſuch voice, no ſuch efficacy can be expected as on this day.

14. It is the day wherein God ſits out, and is moſt to be ſeen; the great day of ſeeing Gods goings in the Sanctuary, ſeeing his Power and his Glory: No ſuch day for this as the Lords own day. Pſ. 63.2.

15. A day of feeding more on the Feaſt of fat things full of Marrow, Iſa. 25.6. Of being brought into the Kings Banquetting-Houſe, having the Banner of Chriſts love ſpread more amply over us, than at other times, it being the day wherein the higheſt flamings up of his unſpeakable love appeared, in that he not only died, but roſe again from the dead, without which all his other labour and ſufferings had been loſt, and our ſouls been alſo loſt, 1 Cor. 15.

16. It is a day dropt down from Heaven, may ſerve to give a taſte of the Sabbath and day kept there, and to ſet a Copy for us here to write after, in our holy reſtings and actings, attended with heavenly refreſhings.

God that made all things, when he had finiſhed his work, he then reſted on the ſeventh day, and with his example of reſting, gave the precept of ſanctifying the ſeventh day to the Church of the Old Teſtament.

And the Lord of the Sabbath, Chriſt Jeſus, reſting from his work, and riſing the firſt day of the week, gives the Example, and with the Example the Precept of reſting and keeping holy the firſt day of the week to the Church of the New Teſtament, as ſome think, which therefore, Rev. 1.10. they ſay is called the Lords day, as the Ordinance of the Supper is called the Lords Supper, as inſtituted by him.

17. It is the day of reſting the body from labour, of reſpiteing the mind from worldly thoughts and cares, and of refreſhing the ſpirit with heavenly Manna, which rains down now on this day more plentifully; and with water of life that runs more abundantly in the pure Channels of holy Ordinances.

18. Meditated on it ſhould be, as the ſeaſon of the beſt reciprocations, mutual actings between Earth and Heaven, wherein the ſoul hath the advantage of acting higher and more vigorouſly, to glorifie and pleaſe God, Pſal. 24.5. and wherein God commands the bleſſing more, and affords aſſiſtances more uſually than on any other days, as experiences prove.

19. Its a time to come from ſweeter and fuller communion with God in Chriſt (whoſe bleſſed day it is) to come with our faces ſhining and hearts flaming, made better to be on Earth, fitter to live in Heaven: And hereupon

20. To leave upon the ſpirit a more eager longing fully to enjoy the Lord of the Sabbath, and have time turned wholly into Eternity.

Theſe or ſuch like Meditations may be ſutable and quickening for improving the great opportunity of this day of Chriſt, and we cannot think too much, or too ſeriouſly for this great occaſion.

Having in ſome meaſure thus endeavoured to open and illuſtrate this point of daily Meditation, both that which may be ſutable for the ſix days, and for the Lords day, I paſs to the next ſort, Occaſional Meditation.

CHAP. XV. Of Occaſional Meditation, and that which is more extraordinary.

SOlemn Occaſional Meditation comes now to be conſidered, which is the ſouls taking of time for, and acting Meditation on ſome particular ſelected ſubject, either out of the Word of God, or among the Works of God, or ſomthing providentially falling out, or ſomthing concerning our ſelves, any thing offering fit occaſion for fruitful Meditation.

They may be chiefly referr'd to theſe two heads.

1. Either ſuch things as purpoſely we (out of varieties of ſubjects before us) do ſingle out for Meditation, to help and quicken us in godlineſs.

2. Or ſome new freſh thing, which the hand of Gods Providence holdeth forth, for our particular obſerving and improving.

1. That which we ourſelves, out of varieties of ſubjects, may or do ſingle out for our ſpiritual advantage.

Here the ſcope and compaſs our Eye hath to make its choice of, and fix upon is very large: The Eye in Meditation hath before it the fulleſt, faireſt proſpect can come in view: Here is a breadth, length, depth, height, a compaſs and circumference that in point of lawful liberty, you may look from Earth to Heaven, yea through the whole world, in all its vaſtneſs, and varieties of objects in it; and beyond them all, unto him that is ſo infinitely above them all, God himſelf, in all his ſo inconceivable exaltations and perfections.

O how narrow then muſt that Spirit be, which ſhall be ſtraitned and at a loſs, for matter to employ and buſie its ſeriouſneſs about?

That hath ſo large a Field to walk in, and ſo great varieties, as the vaſt world, Heaven and Earth, and all things in them; and the infinite God, with ſo many infinite excellencies as are in him, and yet to ſeek how to Meditate? Ah how barren, low, and poor muſt that ſpirit be which is enriched with ſo great proviſions for mind and thought entertainment, and for times improvement, and yet cannot fruitfully employ it ſelf, on ſome one thing or other that preſents it ſelf to us, and invites our ſeeing and pondering of it.

Although Meditation hath ſo great a latitude and liberty; a liberty to travel farther, and ſee more by far than all the great Travellers that have bin in the world: yet ſpiritual wiſdom teacheth us to endeavour the moſt advantageous way of engaging our thinking power in Meditation. For the wiſdom of this way we now are upon, it needs muſt lie in that manner and order, as moſt may conduce to the great and main end of glorifying God, and our own ſalvation. It is moſt true, that in point of liberty it is my Chriſtian priviledge to take and ſet before me any profitable ſubject to intend my thoughts upon, when no particular occaſion of Meditation doth otherwiſe oblige me: I ſay, when no particular contrary obligation is upon me, I may chuſe to meditate either on this or that uſeful ſubject as I pleaſe.

I have the whole Creation for my Eye-walk, my Meditation, and ſpirits recreation: yea, and farther than the whole world extends; I may go to contemplate him that is the higheſt; if I pleaſe, like David and other Saints of God, I may with my Eye walk and look among the Works of God, the ſo excellent and unimitable pieces of his moſt admirable framing: On all the ſo ſtately Fabrick of the world, any of the rare built ſtories lower or higher, any of the rich Furnitures or exquiſite things contained in it.

Firſt I may view the lower ſtory wherein I am; fix upon the precious things the Earth hath within, the riches of Minerals and precious Metals, Silver, Gold, and the ſo uſeful other ſorts; the riches of all ſorts of precious Stones, Diamonds, Carbuncles, Rubies, Emeralds, and all the reſt.

I may view the innumerable exquiſite things upon the Earth, from the Moſs and imperfect Plants, to the Graſs made for the Cattel, to all things growing in the whole Garden of Nature, and more peculiarly made for the ſervice of man; among all the Herbs, Flowers, Shrubs, and Trees of all ſorts, and ſee in them the ſo fair Characters of the infinite Power, Wiſdom, and Goodneſs of the great Creator, written moſt legibly on them.

I may Meditate on all ſorts of living Creatures, from the leaſt and loweſt Mite or Inſect, all creeping things, with all Beaſts and Birds, that go upon the Earth, wild or tame.

Conſider I may their ſeveral Natures, Features, and Shapes, Beauties, and Excellencies; and withall, the ſerviceableneſs and uſefulneſs of them, to that poor Clod of earth, man, for whom they are,

I may look to the Waters, Fountains, Rivers, and vaſt Seas, with the innumerable things and Creatures about and in them, Fowls, Fiſhes, and theſe of ſo many Kinds, Forms, and Shapes; all of them the demonſtrations of the infinite glories of that unimitable Artiſt the great God. My Meditation alſo may, with the Pſalmiſt, take in the eternal and mighty Hills and Mountains, with the Rocks, Sands, and Bulwarks made againſt the raging Seas, that they return not again to cover the earth, Pſal. 104.9.

I may go up to the higher ſtories of this Fabrick of the World, to the Waters above, to the Clouds and their Bottleings up of Waters in them, and that ſo great wonder in Nature, the inviſible and ſo powerful Wind, which carries the Clouds from place to place, whereby they at length open, fall down, and water the thirſty Earth with Dews and Showrs; they alſo ſerve to purge and purfie the Air we breathe in.

I may eye other ſorts of Meteors or Exhalations, and things appearing in the Air, as thoſe fiery and dreadful ſometimes impreſſions, making us to wonder; the falling Stars, flying Dragons, fiery dartings of ſome, and fixing ſtanding brightneſſes of others, of ſeveral ſhapes. To all theſe I may adde that Voice of God, the fearful Thunder, and the concomitant Coruſcations and Lightnings; Lightnings alſo ſometimes alone; all theſe are mighty and ſtupendious operations of the great God.

Higher yet I may go, to another higher ſtory, that of the Starry Heaven; contemplate the ſo innumerable Stars of ſeveral glories, and wonderful motions & influences, with the beauteous Moon to ſhine by Night, & her changings, encreaſings, and decreaſings, and hidings; and that Eye of the World, the moſt glorious Sun, all ſo admirably meditated upon by the Pſalmiſt, Pſ. 8. Pſ. 19. Pſ. 104. Pſ. 136.

I may go yet one ſtep higher to that third Heaven, the Palace of God, where alſo Chriſt is in his humane Nature exalted, and appearing in higheſt glory: It is alſo the native place of the glorious Angels, and the place of happy reception, entertainment, and habitation, of the ſpirits of juſt men made perfect, Heb. 12.23. But of this more particularly hereafter.

But among all, I may more peculiarly muſe, and in muſing greatly wonder at that one thing, namely Man, Pſ. 8. the making of him in ſo great excellency, and all things in the World for his uſe and ſervice; all for a little ſpeek of duſt, with a little ſpark in it of an immortal ſoul. O what is man, that a God ſhould be ſo mindful of him, and do ſo for him! But O what muſt man then be, that ſo little minds God! and what muſt that man be, that does not, that cannot or rather will not find mind Employment, how to engage and act that rare endowment the thinking power, in the rich and ample proviſions purpoſely made for objects of mind entertainment? All this being then my Eye-ſcope, and having ſo great varieties of Eye-walks, ſo large a latitude to exerciſe my thinkings, ſo profitably to act this holy Duty of Meditation, I am left wholly (if I neglect it) without all excuſe.

If I ſtill daily let my thoughts run and ravel out in vanities and impertinencies, and can fix no where uſefully for my ſpiritual good.

But in that multitudes of things may breed confuſion, prudence muſt direct to find out the beſt method and order, that ſo I may meditate with more eaſe, pleaſure, and advantage. My beſt Wiſdom therefore is to conſider of the fitteſt way, if not in it ſelf, yet at leaſt for my particular ability and times.

1. As either to meditate of ſome portion or paſſage of holy Scripture, ſome Precept, Promiſe, Threatning, Direction, Encouragement, or Example, or ſome Grace, Virtue, Vice, or Sin: And for more delight and help, meditate I may by ſetting one contrary againſt another; as one Promiſe being ſingled, or ſome of the Promiſes, I may turn upon the Threatnings: If I meditate upon a Reward and Bleſſing given to any, turn I may to the Puniſhment and Evils that have been inflicted, or are threatned, Reward on Obedience, and Puniſhment on Diſobedience. 2. Meditate I may over the heads and chief points of Religion in order, as I can ſet them; or as ſome ſhort Bodies of Divinity and Catechiſms compriſe them. 3. Or ſomething of the Works of the great God, as Creation, that ſo amazing and utterly inconceivable Work, ſet out as it is in Geneſis the firſt, and in other Scriptures: Or Providence, God's ſo ſtrange and admirable preſervation and governing of all things in the World, from the greateſt to the leaſt in it, and about it, every motion, mutation, and diſpoſing of it to a ſure end, his own higheſt glory. 4. Or ſomething particularly of my own ſpiritual condition, for my more peculiar benefit. As, 1. Something which may make me wiſer to ſalvation, and adde to my Treaſure of ſpiritual truths. 2. Something may make me warmer, and encreaſe my heat of holy affection. 3. Or ſomething which may ſtrengthen and fix my ſouls great purpoſe of walking with God, and render me a more highly reſolved perſon for Heaven. 4. I ſhould as a grand buſineſs, the affair of chief concernment, meditate frequently and moſt ſeriouſly about the caſe of my ſoul, how in very deed it is, 2 Cor. 13.5. both without any ſelf flattery on the one hand, or ſelf injury on the other hand, Pſal. 36.2. Neither making my ſelf and ſtate better than it is, nor worſe than it is, Lam. 3.1. That I may not on any miſtake be confident, preſuming fondly, John 2.4. nor diffident, deſponding and diſcouraged weakly. 5. I muſt frequently meditate of the evil and moſt deceitful heart, that arch cheater I continually carry in my boſom, and therefore am never to be ſecure, but alway awakened for fear of its falſeneſs and deceits: Meditate therefore of that ſo excellent Scripture, Jer. 17.9. The heart, &c. Therefore I ſhall more largely ſpeak to it.

CHAP. XVI. Meditation ſhould often be of the hearts great deceitfulneſs.

MEditation ſhould be very frequent of the hearts great deceitfulneſs. The right and beſt way of this Meditation, lieth in theſe four particular paths.

1. In pondering the infallible certainty of it, and particulars in it. 2. Pondering the ſad condition every one is under by it. 3. Weighing the ſad attendants and conſequences. 4. The way of deliverance and relief.

1. It is beſt here to begin with the Meditation of the infallible certainty, of this ſo ſuperabounding heart deceitfulneſs.

1. This firſt is to be minded, as that which is aſſerted ſo by a God, for whom it is impoſſible to lie, Heb. 6. being infinitely wiſe, holy, righteous, and good; he affirms it, and that before, and to the very faces of all perſons: He hath written, recorded it in his Scripture of truth; he hath commanded all perſons to read what he hath there recorded; he hath preſerved miraculouſly theſe Records againſt all haters and oppoſers, Men and Devils; and among other ends, that men may have a Glaſs, a perfect undeceiving Glaſs, to ſhew men that they never would or could ſee or believe, if God had not held this Glaſs to them, and made the true and lively repreſentation of the hearts deceitfulneſs above all things by it.

2. Theſe Scripture aſſertions of the hearts deceitfulneſs, are from that God, who is the only both heart-framer and heart-ſearcher and knower, Pſ. 33.15. having his Eye, omniſcient Eye alſo, every moment and leaſt particle of time upon it, and every where, in every Chamber and corner, every part of it; therefore he muſt needs know exactly all the hearts deceitfulneſs, and deſperate wickdneſs. As he made the whole frame of the Soul, and all the faculties, the Springs and Wheels of that exquiſite frame, ſo he knows all the foulneſs and ſoil of ſin which hath fallen in, and which it hath gathered, all its motions irregular, all its ſtops and ſtands, all its commiſſions and omiſſions, all its defects of principles, all its corrupt principles: Therefore knowing the both natural powers of the Soul, with all ſuperadded corrupt principles evilly inclining, aims and intereſts biaſſing and leading: he keeping alſo ſuch an Eye ever upon it; for of the things in the whole world, there's no one thing the Eye of God looks ſo upon as ſpirits and hearts: He muſt know the deceitfulneſs of it, by being the only Maker, and likewiſe the continual Obſerver of it; and therefore if he affirms it how deceitful the heart is, it muſt be ſo.

3. But beſides, there can be nothing in the heart to alter and change it, to reſtore and raiſe it from this bad ſtate, but he knows it; his Eye is ever upon the heart, he keeps alway an awakened Eye, that is ſtill watching it, narrowly viewing it; he is the heart continual ſearcher and tryer, Pſal. 7.9. He tries the heart and the reins.

4. He muſt alſo be Judge of the ſecrets of mens hearts, Rom. 2.16. God ſhall judge the ſecrets of mens hearts, &c. therefore all deceitfulneſs of it, therefore he muſt know it, and it muſt be true, Rom. 2.2. The Judgment of God is according to truth, and the Word of truth whereby he will judge.

5. Take in alſo the recorded demonſtrations of it, ſuch as God diſcovered, foretold, and after came to paſs, ſetting a ſeal to this infallible truth.

Hazael 2 King. 8.19. was by Revelation from God, told it by Eliſha, and with much ſeeming abhorrence diſclaim'd it, yet inſtantly is confuted, and had his mouth ſtopt. The Apoſtles were told of their forſaking Chriſt, and Peter of his denying of him, which he would not believe, Mar. 14.50. yet within a very little time appeared: Scripture Records of the hearts great deceitfulneſs are left us to conclude and confirm us herein. But O how hard is it to ſee, to believe againſt our ſelves! Our own great frequencies of Experiences, the very inſtances out of the Nurſeries of our own hearts; the evil Plants that put forth freſh continually of their fruits deceitfulneſs, prove it to our faces, if we make Obſervations of them as we ought to do. O there's not one day if we are watchful, but is full of ſad inſtances from Morning to Night: At all times we may find our hearts ready to commit cheats upon our ſelves, and in ſoul concerns, as to our ſpiritual Eſtates, O what grand deceits are we too apt to have therein!

As particularly, in reſpect of God, how ready to think erroneouſly of him; as to his omniſcience, truth, holineſs, righteouſneſs, mercy, free Grace, power, and providence, and ſuch like? As the ſelf condemned Drunkard, Deut. 29.19. ſays, I ſhall have peace though I adde drunkenneſs to thirſt: And he in the 50. Pſalm v. 21. Thou ſaidſt I was like to thee: ſo the beſt are out of predominant corruption, very ready to commit great miſtakes and deceits, in reſpect of their own ſins, graces, the things of God, and things of the world, there's no end of naming; excellent Treatiſes are written of this hearts deceitfulneſs.

2. Meditation ſhould proceed to the unſpeakable ſadneſs of this heart Temper, every one ſhould cry out with the holy Apoſtle, Rom. 7.24. O wretched man that I am, who ſhall deliver me from this deceitful heart! out of the hands of this Deceiver ſo great and ſo near, gotten ſo far within me, and that will be a curſed inmate, ſo long as this Houſe of the Body ſtands, and will not out utterly whatſoever hard uſage it finds!

O how ſad is it to have ſuch a ſelf-betraying companion, ſo deeply rooted within me! To have in my own Boſom, ſuch a continual Forge and Fountain, acting and running in ſo violent Tydes, high Spring-Tydes, ever and anon, carrying me down to that I muſt ſo ſadly bewail, and ſmart under!

3. The attendants and conſequences of this heart deceitfulneſs ſhould greatly be pondered, as to be ſo fooled by my ſelf, by truſting my ſelf, Prov. 28.26. He that truſts his own heart is a Fool: May I not truſt my own heart, without having ſuch a Character and Brand upon me? O then what a Fool have I been, and that Millions of Millions of times? O how great a Fool exceeding often, in ſuffering ſo notorious Cheats to be put upon me? ſuch a Luſt or Corruption to clap a Biaſs on my Heart, and Fool lead me? lead me ſo far, ſo deep into the dirt, ſo far from home, from Heaven, from God, from peace, comfort, hope, and heart of returning! How many and many ways have I been a fool? yea and ſtill am daily moſt unwiſe; he that is ſo eaſily and ordinarily unwiſe, muſt be a fool to purpoſe. Whoſoever ſhall be but twice or thrice cheated by the ſame perſon, and not beware, will be accounted no wiſe man; but for a ſinner to be not twice, or thrice cheated, but thouſands of times by the ſame deceitful heart; cheated with the ſaddeſt, ſaddeſt imaginable deceits, muſt be unwiſe indeed. O how ſad is it that we cannot by all experiences take heed of this deceitful heart!

I can take heed of every one better than my ſelf; it may be I ſcarce will truſt any body in worldly affairs, but my ſelf that is worſe than any without me, that I will truſt, and ſo be deceived: O let me often think what truſting my own heart is, and needs muſt come unto.

I had need think well of the fooliſh Builder, Mat. 7.26. that built his houſe upon the ſand, grounded his hopes of ſalvation on a falſe bottom; and of the wiſe Builder, who built his houſe on a Rock, by real building, by precious Faith on Chriſt. And let me likewiſe meditate often on the ten Virgins, the fooliſh deceived with a Lamp of outward profeſſion only, and the wiſe that with their Lamps provided Oyl, of Grace, a heart right-renovation.

4. Meditate, firſt, on the heart-knower. Againſt heart deceitfulneſs, let me as the ſure way look up continually to the only perfect heart-knower, to beg moſt earneſtly his help, to ſhew me my hearts deceitfulneſs.

Secondly, on Chriſt my wiſdom. Let me mind this well, that Chriſt only muſt be my wiſdom, 1 Cor. 1.31. my teacher, whom I muſt apply, and reſt on peculiarly for his wiſdom and teachings daily, to extricate and carry me out of the Labyrinths, and many ſecret windings of my ſo deceitful ſpirit.

Thirdly, on the Spirit my helper. And muſt conſider the mighty helper, the Holy Spirit, to help me againſt my ſelf-deceivings, Rom. 8.26. He helps our infirmities, and he helps againſt this infirmity of being ſo ready to be cheated.

Chriſt by his Spirit, he can and will deliver me if I truſt upon him, he hath given me his Word.

Fourthly, the Word. I muſt meditate on the Word, there are the ſure Rules and ways revealed, to ſhew how to undeceive my ſelf: The Word, Heb, 4.12. is a diſcerner of the thoughts, and intents of the heart; if I make it my Exerciſe to meditate in the Word of Chriſt, he by his Spirit with the Word will teach and help me, if I obey it.

I have endeavoured a little, this being ſo important a concernment, to help our Meditation in it; and thoſe that believe and fear their hearts deceivings moſt, will ever ſpeed beſt; thoſe that truſt their hearts moſt, will ſmart moſt.

CHAP. XVII. Of divers other things for ſolemn and ſet Meditation.

6. SOlemn and ſerious Meditation, a very great and diligent conſideration, I ſhould often act in reference to that arch Enemy without, namely the Devil, who though he be an Enemy without, yet gains and maintains all he can, a correſpondency with corruption within me.

Satan I muſt conſider as fallen from God, and ſo from his primitive ſtation and happineſs, into damnation and Hell, fallen out implacably with God, and for his ſake with his beſt Creature on Earth, man. Out of his implacable hatred, his aim is to drown men in the ſame Perdition and Hell with himſelf, 1 Pet. 5.8. He ſeeks whom he may devour, Rev. 2.24. he hath his deceits, depths, methods, and arts of both tempting and troubling, 2 Cor. 2.11. And theſe acted with the pureſt enmity, keeneſt malice, utmoſt vigilancy, and unwearied diligence.

He hath the higher ground of us by far, as being a Spirit, and of the higheſt rank of Creatures, as to his Nature and Eſſence, and is thereby moſt wiſe and ſtrong and agile: He is immortal, never can dye, nor in any ſort decay, as we and other creatures decay in ſtrength, ſenſes, and exerciſing of our ſouls faculties, underſtanding, memory and others; as he is never dying, nor in the leaſt decaying, ſo he hath been, is and ever will be to the worlds end, trying and tempting. Trying and practiſing upon the innumerable ſorts of perſons, of all Sexes, all Ages, (that are capable in the leaſt degree to be tempted) of all ranks, conditions, relations, in all places whatſoever, through the vaſt inhabited earth. Job 1.7.

He alſo enlarges his experiences, puts ſtill freſh on his file; improves continually his arts of deceiving; and doth he not grow more bold, raging, and buſie, as his time grows ſhorter? Rev. 12.12.

Pondered well it ſhould be, that 'tis not one ſingle Devil to tempt us, but there are Legions, very many of them; and they are all one huge Army of Devils, under one great Head, The Devil and his Angels, Mat. 25.41. Rev. 12.7. His Angels are his aſſiſtants, which conſtantly and exactly comply and co-operate with him. The Devils never are divided, do not jar and act againſt each other, but are all of one intereſt of deſtroying Souls, and accordingly do harmoniouſly contend.

Oft in Scripture mention is made of Satan and the Devil, as if he were a ſingle one: But this may be to ſhew their unanimity and unity.

The Scripture hath ſufficiently warned us, and related his attempts and prevailings; as firſt upon Adam and Eve in their ſtate of innocency and perfection; yet he then (though they knew not only their own happineſs, but all their poſterities, though never ſo numerous, lay at the ſtake) he then by his Artifices, and ſubtlety prevailed.

After that, upon the ſecond man that ever was, upon the deceived Parents firſt born Cain, therefore 1 Joh. 3.12. Cain is ſaid to be of the wicked one; and on ſundry other wicked all along ſtill the current of time.

Yea prevailed he often hath upon the very beſt Saints that ever the world had; Job, David, Peter, and others, Job 3.1, &c. 2 Sam. 24.1. Mat. 26.3. he forbears none: Therefore it is very much to be conſidered, and how he is to be watched and warred with; and the Armour of proof is to be duly minded, and the putting of it on, Epheſ. 6.13.

He that hath conquered him, the Lord Jeſus, and that hath conquered him for his members; this glorious conqueſt muſt be meditated upon, as the ſtrongeſt Cordial in the caſe; and way of taking it, the Promiſe, with the way of acting by the Promiſe, Praying and other Ordinances given for our help, this need be often a great Meditation.

7. That Enemy the World ſhould have its due Meditation: Its allurements on the one ſide, its oppoſitions on the other: I muſt meditate on the diverſities of baits, the latitudes of Pleaſures, heights of Honour, heaps of Wealth, 1 Joh. 2.15. Friends, Relations, Company, Converſe, Cares, Buſineſs, and all my Lets, Diverſions, Entanglements, of all the evils; in Troubles, Forcings, Frauds, Plottings, and all ways of enſnaring and ruining me. Alſo the World (in ſo many reſpects being ſuited either to my natural inclination, or my cuſtomary readineſs for cloſing with it; or otherwiſe to my fears and cowardiſe, ſoftneſs and fickleneſs, weakneſs and wearineſs to withſtand or overcome it) Yet I muſt conſider how the Saints have overcome the world, by acting, as Moſes and others, their ſelf-denyal, looking to the recompence of reward, looking to him that is inviſible, and eſpecially to Jeſus, the Author and finiſher of our Faith; and by Faith and Patience both enduring and gloriouſly overcoming.

8. Sometimes I may very fruitfully meditate on the wants and weakneſs of my Grace begun in ſome meaſure, 2 Pet. 1.5. its often ebbings and flowings, its ſtops and ſtands: A little progreſs at the beſt my ſo carnal heart makes; alſo of the extream need I have of continual ſtirring up, and exerciſing Faith, Love, Hope, Fear, and other Graces, thereby to grow ſtronger, and put forth vigorouſly on all occaſions; minding alſo the helps I have in Chriſts holy Ordinances, encouragements in the precious promiſes, and ſupplies by the bleſſed Spirits operations out of the ſo great fulneſs of Chriſt.

9. Oft I ſhould apply my ſeriouſneſs to that ſo concerning particular, the continual and faſt running out of the golden ſands of my time, and ſpecial ſeaſons for working out of my ſalvation. The time is ſhort, faith the Apoſtle 1 Cor. 7.29. Pſal. 39.5. Behold thou haſt made my days as an handbreadth. Seaſons paſt can never be recall'd, ſeaſons preſent cannot be ſtopt from running out: Opportunity is the greateſt Talent, as the ſaying is, as that whereby we employ all other Talents.

Therefore we are ſo often earneſtly call'd upon, for redeeming time, as Eph. 5.16. Redeeming the time. Eccl. 9.10. Whatſoever thy hand findeth to do, do it with all thy might, for there is no work in the Grave, &c. Though time and ſeaſons, as the courſe of the Heavens may be made to ſtop, if the Sun as in Joſhua's time, ſhould miraculouſly ſtand ſtill, Joſ. 10.13. or as in Hezekiah's time go back, Iſa. • .8. yet mens particular time then did not go back, or ſtand ſtill; ſo our particular time of life cannot go back or ſtand ſtill, Job. 9.25. and 14.1, 2. and ver. 5.

Life every moment ſhortens, and is melting down into its appointed period.

Life is a thing of the greateſt contingency and uncertainty, there is no Enſurance Office ſet up for it.

It paſſes ſwiftly without pauſe or ſtop, this the Scripture both minds us greatly of, and furniſhes us with rare precedents of the Saints ſerious and moving Meditations about it.

O let me then look on them and do likewiſe I let me uſe and improve the patterns purpoſely there recorded, to help and quicken my forgetful dead ſpirit.

I next come to ſpeak of the four laſt things, as they commonly are called, Death, Judgment, Hell, and Heaven.

CHAP. XVIII. Meditation of Death.

THE uncertainty of life laſt mentioned, leads me to the ſubject next akin to it, that ſo conſiderable and conſequential point of Mortality, Death, and Diſſolution. O that here I could be the higheſt Artiſt to ſpeak moſt fitly and movingly to this ſubject Death, or at leaſt to do ſomething which might prove effectual to ſome ſuch proper and proportionate way of directing and quickning this ſo neceſſary and uſeful Meditation. This is the great momentous and moſt highly concerning thing, the end and winding up of life, and all affairs and matters relating to it, and that which caſts me, and determines my condition for all Eternity in woe or happineſs. Let me therefore endeavour the beſt I can at all times to improve my thinkings of it.

1. Let me firſt begin with the meritorious cauſe of it: That which Heathens knew not, Nature ſaw not, Philoſophy and Learning could not find out, nor reach; only holy Scripture tells me, and ſhews it to be that moſt black inlet ſin, Rom. 5.12. Death entred into the world by ſin, and v. 17. By one mans offence death reigned; not only entred, but reigned, hath maſtered, and will maſter all ſinners. Sin, that greateſt evil in the world, ſin the only contrariety to the living God that gave life to man at firſt, and ever ſince; ſin, that only injury to the bleſſed God, bred and brought death, the greateſt miſery to man here; ſin that provoked God to paſs the ſentence; ſin occaſioning the vindictive cauſe, the Juſtice of God, to let in death, death with the conſequences of it, that would follow without a Mediator that Adam knew not of: Death ſo conſidered, is the way of the very deepeſt revenge a God can take.

But then this black part of it, bodily death, without that blacker Train of Hell and Eternity in it, is that which muſt challenge a very great proportion of ponderings.

2. Let me look at, not only the riſe of it, and the bare wrath occaſioning the inflicting it, but that ſo fixt and irreverſible ſentence, that like the Law of the Medes and Perſians cannot be broken, Heb. 9.27. It's appointed for all; the univerſality of ſin hath given death an univerſal ſting; and the Statute of Heaven hath impowered Death's Extenſiveneſs over all, and ſet a ſeal of irrevocableneſs to it as to all men. Therefore it is appointed, I muſt think, particularly for me; whatever I am, or do, or can in utmoſt poſſibility do. I muſt not once think of making an eſcape from it.

Yea let me conſider, as I muſt die, ſo the very Year, Moneth, Day, Hour, and Moment is immutably fixt, and can never be altered, Job. 14.5. the place alſo where, the means whereby, the manner how, all circumſtances about it are unchangeably determined.

3. But how material is that particular of the uncertainty of the time and manner to me? that's a reſervation and ſecret kept in the Lord's own breaſt, not poſſibly to be exactly known before, without it be revealed, as Chriſt of the Great Day of Judgment ſaith, Mat. 24.36. Of that day and hour knoweth no man. And Verſe 42. Ye know not what hour your Lord will come. And 44. In ſuch an hour you think not your Lord comes; ſo the two latter may be applyed to this of death, when he calls for an accompt of our Stewardſhips and Talents, and paſſes particular and perſonal Judgment.

3. Let me paſs next, to the Meditation, ſerious pondering of the nature of it, and that great dreadfulneſs of that moſt terrible of terribles, that King of terrours, Job. 18.14. Here that I may duly look on it, let me look up for a God to teach me, as to number my days, Pſ. 90. ſo to be wiſe to conſider my latter end, to do that hard work, overcome that difficulty of looking Death-watd. Nature abhors the thinking of it, Corruption all it can oppoſes it; but Grace muſt bring and fix earneſtly and often the Eye upon it, familiarize death to me, let me then Eye my diſſolution, the parting of the two neareſt, deareſt friends, the Soul's taking its ſad farewel of its former dwelling; its going, going in an inſtant out of the Body, and then that which Death doth as an Enemy to all former Life concerns; and as an entrance upon an Eternal Condition.

1. As an Enemy to all enjoyments how ſweet ſoever: Pleaſures all now quenched, Honours now all daſht, Riches and Eſtate now all loſt, Power now utterly ceaſt.

2. An Enemy to all Relations, Friends, Acquaintance; now muſt I ſhake hands with all neareſt and deareſt, the ſweeteſt and moſt helpful Relations.

3. An Enemy to all Imployments, neceſſary or pleaſurable, no Work, no Buſineſs, no Invention after it.

4. An Enemy to all Opportunities and Means of Grace, never to read the Bible more, never to hear one Sermon more, never to receive the Lords Supper more, never to make one Prayer, the ſhorteſt of one of the feweſt words more; and then alſo when thou art juſt launching into the length of vaſt Eternity: But now muſt be Prayerleſs and totally helpleſs, yea now thy Souls condition becomes becalmed, and thou canſt not obtain one gale of the Holy Spirit to blow upon thee, and help move thee in any meaſure.

5. Its an Enemy quickly to the curious frame and ſo exquiſite building of thy body, with all its parts and members, made with ſuch adaptations and ſutableneſs whatever, with all the Tempers, Qualities, Offices, Abilities, and Actings of it: An Enemy likewiſe to all the ſenſes; ſeeing, hearing, the two diſciplinary, with feeling, taſting, ſmelling, the ſo likewiſe neceſsary.

6. It is an Enemy and Deſtroyer of all comlineſs, and beauty, form and ſhape: And all theſe former by being the Enemy and Deſtroyer of that thy ſo ſweet and precious life; by making that Jewel drop out of the Cabinet of the Body: or rather driving forth thy immortal and invaluable ſoul, bringing with it a Writ of forcible entrance, coming with an Execution, to turn out that old inhabitant of the body, ſecuring it from regaining poſſeſſion, making it ſtand empty, and thence expoſing the body to rot, ruine, turn to duſt, and expoſe it to Oblivion, as if it had never been.

But then upon thy Souls thus leaving thy Body, immediately and inſtantly it is caſt upon a ſtate of Eternity; of Miſery if thou wert not in Chriſt, or felicity if found and dying in him.

When Life ends, Eternity begins: O this all amazing Eternity; this ſo vaſt and inconceivable Eternity, no way to be expreſt or ſet forth, no way to be underſtood or known, a Glaſs that is ever running, a Chain that is ever lengthening: who can number the Sands of this Glaſs, who can reckon the links of this Chain of Eternity, without ſtop or period, bound or end? O let me be ever muſing of this Ever! have it ſo full in my Eye, while I have time, this moment of time here, that it may wind up and leave me in poſſeſſion of moſt happy Eternity.

But to affect my ſpirit aright, and be wiſe in the due managing of this Meditation of dreadful Death, let me look to and ponder the Scripture Commands, for remembring and conſidering my latter end, and the Arguments ſtrongly inducing to it. How frequently and earneſtly is it urged upon all? O let me lay the weight and ſtreſs of them cloſe to my heart, not ſuffering it to put by the thoughts of death, how awk and averſe ſoever my carnal ſpirit is towards it!

Let me therefore not only muſe on the ſentence, the peremptory and irrevocable ſentence paſſed upon all in general, and ſo upon my ſelf in particular, but on it as ready to be executed this hour, yea this moment, for ought I, or any in the world can tell: Ah let me ſay to my ſelf, the Warrant for my death at this very inſtant may be ſealing, and immediately in a moment put in Execution. Ah therefore ſhould I not ſtill daily repreſent and realize to my heart, my own particular coming Death! repreſent it by thoſe frequent Examples the hand of Death brings, and ſets full before my face, to force my Obſervation!

The deaths of both ſtrangers to me, and familiars with me, of near Neighbours, dear Friends, ſweeteſt Relations; bereaving me, it may be, of the Father that begat me, the Mother that bare me, the Children of my bowels, the Wife of my boſom, or the Husband that was my guide and ſtay; or ſome other very comfortable Relation, and ſo the comfort of any ſuch Relation ceaſes.

All Relations are broken, by this Bond-breaker, this Tie-diſſolver, Death.

When I ſee theſe thus called away, and muſt be my Relations no more, ſhould not I hear my ſelf call'd upon to come away (ſhortly it may be) after them?

O but with theſe near warnings without me, let me take thoſe nearer warnings upon me, and within me, inevitably ſtill ſeizing me. Let me take thoſe many ſucceſſive ſummons given for my own perſonal change.

Ah how many are thoſe joggings the hand of Death daily gives me, for my awakening into that ſerious pondering, of that death I either ſeldom, or ſlightly mind!

How many ſtrokes may I obſerve Death daily gives at the Root of the Tree, making, as it were, the Chips flye in my face; making me ſmart by Pains, Aches, Weakneſs, Crazineſs, Failings, and Fallings of the ſpirits and ſtrength, and increaſe of Infirmities; by all declaring he is making at me: And how many pieces of my houſe of Clay may I ſee crumbling and mouldring away, now one and then another: After the morning of my Age, my Sun ſoon gets up higher, ſoon it is noon, afternoon, and night with me.

How ſoon is the Sun at the height with any in the bright and warm beams of bodily beauty and ſtrength? but how impoſſible is it for to ſay effectually to it, Sun ſtand thou ſtill and go not down, for the leaſt moment? How ſoon appear, one way or other, the tendencies to death in and upon us?

Decay in Beauty and Comlineſs. Sometimes, yea ordinarily, when we are in the Flower, preſently the Beauty and Comlineſs begins to blaſt: The beſt and faireſt Face, as to the pure White and Red, ſoon either becomes paler, or higher coloured, after grows darker and deader, ſtill one way or other worſe. As to the feature and curious ſhape of Face and whole Body, ſoon that likewiſe changes, either by a contraction in leanneſs and thinneſs, or by an extenſion in corpulency and groſsneſs: Both the curious and rare Colours and Features change, warning us of tendency to the laſt great coming change. Or ſometimes an intimation is given by the Grinders of our food, whereby we live, by the decayings ſtill of the Teeth; the Teeth which are abſolutely the hardeſt and ſtrongeſt things about us, theſe ſo ſoon decaying, as it is in moſt, plainly it demonſtrates that the ſofter and weaker things in and about us, and ſo the whole frame, will go at laſt. By this, the ſoon decaying of the bardeſt pieces, Death ſeems to ſet his black mark on us, we have his mark in the mouth; and by their decayings and rottings we touch, as it were, theſe his warnings continually with our Tongues, thence to mind us of what change is coming.

For when the Teeth fail (the Grinders and Meat Preparers, made to fit meat for the ſtomach) this cauſes the ſtomach to act leſs perfectly; and on its failing in degree, all the dependencies muſt needs fail in their Offices.

But if theſe-Deaths Marks begin not ſo in ſome, yet how do we find generally ſome other marks of decay ſet upon us?

If Death come not early, yet how ſoon upon moſt doth he ſet his mark? moſt obſervably on the very top of our Houſes of Clay, bringing forth gray Hairs on the higheſt part, the Head, and turning them whiter every day; Making the Almond Tree to flouriſh, as Solomon elegantly in Eccl. 12. And in how many Elegancies doth there the Wiſe man diſcover and repreſent rarely the decays of the Body in old age? all as demonſtrations of Deaths being continually buſie about us, both to prepare and reduce us to his poſſeſſion.

What varieties of warnings are given us in the impairings of this or that Member, or of ſeveral parts of the Body; by ſometimes Sores, Impoſthumes, Fiſtulas, Gangrens, and parts corrupting, ſhewing a coming diſſolution: How many mortal Diſeaſes (beſides others ſhaking the Houſes of our frail Bodies) I ſay incurable Diſeaſes, whereby we are told that Death hath us now faſt in his hand?

If not ſo, yet what warnings otherwiſe are given, in the ſenſes beginning to fail? as our Sight growing dimmer, Hearing duller, and in the reſt. And as in the parts more common, ſo in the noble and principal parts, in the Liver, Heart, Head, and others; theſe not performing ſo perfectly their Offices, whence the ſpirits, ſtrength, and motion are impaired, the Fleſh waſtes, the Skin wrinkles, Memory and Ʋnderſtanding likewiſe decay, and appearances of death come all the Body over; what are all the forementioned and concurrent decays, but a being Death-ſmitten? a coming out full of the Tokens of Death? What are all theſe ſucceſſions of decays, but ſo many added links of that great Chain Death holds in his hand, and draws us to him by? All Meſſengers that have the ſound of their Maſters feet, Death behind them.

O how exceeding gracious is God in his Multiplications and Connexions of warnings, who might ſmite every Sinner, without any notice of death given!

Therefore as a piece of higheſt wiſdom, let me ſtrive to repreſent the poſſible ſuddenneſs of Deaths ſad coming upon me; and this by all the ways and inducements I can apply. The Examples, ſuch as are in Scripture, of Abels death, Lot's Wife, Nadab and Abihu, Ʋzzah, Amnon, Abner, Ananias and Sapphira, Herod, and others: And in Hiſtory and Experience, of ſo many and ſo various ways ſuddenly ſnatcht away.

Not a Year, or ſome ſmall portion of time, but it furniſhes with freſh Examples: What hath befallen others, may befall me, I have no ſecurity againſt ſudden death; but whereſoever, and in whatever time death may ſeize me.

If I Travel, a Thief may kill me, my Horſe may throw and kill me, the Coach or Carriage I paſs in may ruine me; on the Water, I may there be drowned; on the Land, and when I am paſſing in the Streets, ſome caſualty may diſpatch me; at home, by ſome miſchance or ſudden diſtemper, ſomething at the Table, Fire, Bed, or other place, within or without doors; ſome Impoſthume, Palſey, Apoplexy kills, or ſome venomous inward vapour may ſtrike me to the heart.

Multitudes of Experiences we continually have: If not ſuddenly Death ſeizes, but is a ſtroke with warning, either ſhorter or longer, yet it comes at laſt, in the way, and at a time, or hour I juſt know not.

My beſt way therefore is to, frequently in my thoughts, put my ſelf into the condition of a preſent dying: How it muſt be with me, let me look on my ſelf how certainly, without flattery, I am prepared to dye! If I have a Chriſt in my boſom, the Love of God aſſured, and can dye in the Lord, 2 Cor. 13.5. dye in Faith, and look Death in the face boldly, reſign up my ſoul freely into Chriſts hands, theſe make for this Agony the higheſt Cordial; theſe furniſh me with Armour of proof againſt this Enemy.

But let me then look on my ſelf as having no means farther to preſerve me, all Phyſick, Art, and Experiences withdrawing their uſual help, Friends ſtanding about me, pitying, lamenting me, but not able to evidence more than their kind wiſhes, and I my ſelf perceiving Deaths ſummons ſent me, as to King Hezekiah, but without expecting any Meſſenger after to be ſent with better News: Prayers now and all ſuch means alſo reverſed, and proving labours loſt, I now feeling my decays and haſtening away; my diſquiets and pains encreaſing, ſtrength failing, ſpirits ſinking, heat turned into chillneſs; Cramps, contractions of Nerves and limbs following, breath ſhortening, ſpeech faultring, heart pangs and agonies now multiplying, the whole frame of the body ſhaking, the Hands ſnatching, Eye-ſtrings, as they ſay, breaking; and after many deep heavy ſighings and groanings, the Soul comes forth with gaſpings, and ſitting upon my quivering lips, upon the laſt gaſp takes its nimble flight, leaves its old habitation to rottenneſs and corruption, and launches forth into an everlaſting new condition.

Lord teach me ſo to number my days, ſee how frail I am, Pſal. 90.12. Pſal. 39.1. let me ſo often realize this dying to my ſelf, in moſt ſerious Meditation, put my ſelf into this condition of Deaths coming, and acting his part, his utmoſt on me, that I may both familiarize and facilitate this ſo dreadful and difficult work, that I may be greatly deſirous to be diſſolved, and be thereby with Chriſt, which is beſt of all; O that I may perform this laſt work beſt! which that I may, and make that great Enemy my great Friend, my Loſſes greateſt Gain, let me ſtill mind Chriſt's healing this bitter water, making it ſweet, making this Deaths-day better than the Births-day; let my thoughts be on the Sting's pulling out, that it cannot hurt, if I am Chriſt's.

Death is ours if we are Chriſt's, and for our moſt high advantages, as being the great outlet of all evil and miſery, I now ſhall ſin no more, be tempted and enſnared no more, the World ſhall now be corruptions bait, and Satans Hook no more, Satan ſhall never throw at me any fiery dart more, God will never deſert me, hide his face from me more.

All Miſeries, Croſſes, Loſſes, Poverty, Shame, Pain, Sickneſs, Weakneſs, Wearineſs, Faintneſs, Hunger, Thirſt, Cold, Nakedneſs, Labour, Toil, Cares, Fears, Sorrows, and Diſquiets, and whatſoever of this lifes Evils can be named, is at an Eternal end.

And Death becomes the great inlet of all good, to flow in moſt abundantly; a paſſage to Heaven, to be poſſeſt of a Crown of Glory, to enjoy the innumerable company of Saints and Angels, to be with Chriſt, and ſeeing God face to face, and fulneſs of felicity for evermore.

CHAP. XIX. Of Judgment after death.

ON the ſad parting of thoſe two deareſt friends, Soul and Body comes inſtantly the doom and ſentence, Heb. 9.27. the particular Judgment of the perſon, to paſs and be put in execution, to an Eternal Eſtate, either of Happineſs or Miſery, immediately as to the immortal Soul, and afterward at the General Reſurrection of Body and Soul in Conjunction.

This therefore little foregoing Day of Judgment, upon which, by the Bodies mortality and neceſſity of dying, and the Souls immortality and neceſſity of not dying, every perſon comes to be ſtated in eternal miſery or happineſs unavoidably; is a point of moſt high conſequence, to be well conſidered, deeply weighed, often dwelt upon in our moſt prudent improvements of retiredneſs.

A very great frequency, and repetition of our beſt thoughts and ſerious ponderings, muſt be the Tribute of this concern, this vertical point, this Judgment which caſts the ſcales, and makes full weight for miſery or felicity for ever; For as the tree falls, ſo it lies, as Death leaves, Judgment, this particular Judgment, finds us, dooms us irreverſibly; there is no bringing a Writ of Errour, no Appeal to be made, no pardon now the Judge will give, no petition he will receive, no ſtay of proceedings can in the leaſt be granted, or lookt for on any ground.

This to every particulat perſon in ſome reſpect is his great day of Judgment, this diſpoſes and diſpatches, this ſecures and keeps me for the great general Aſſize and Judgment; this is the Foundation that will be the Superſtructure, this is ſecret, that is ſolemn, this for a private execution, that for one in open view of all.

But this Judgment particular ſtrikes the firſt ſtroke of utter undoing, or lends the firſt hand of help to an eternal ſaving, and without which the great Judgment doth not proceed.

Ah then well may I afford this Judgment a great frequency, largeneſs, & ſeriouſneſs of thoughts, which launches the Ship of my Soul into the Ocean of Eternity, which lets my Soul, either preſently to ſink into the Bottomleſs Pit, purpoſely ſends it thither, caſts it into the Lake of Everlaſting Fire, or ſends it into Abrahams boſom, into the harbour of eternal happineſs, and enters this Jewel into the Cabinet of Heaven. Ah how unſpeakably conſiderable is this particular Judgment! The very moment of my death, that is uncertain, and the very next moment after death comes certain Judgment, irreſiſtably, and irrecoverably, and determines our ſtate of Eternity.

CHAP. XX. Of the general Judgment Day.

BUT then particular Judgment foregoing, this is but the foundation and introduction of the following.

The private and partial execution on the Soul ſeparate from the Body, ſhall have a publick and moſt ſolemn both manifeſtation and conſummation with it.

1. This day, among other ends, is reſerved for the ſo great and glorious manifeſtation of the infinite holineſs and righteouſneſs, grace and mercy, wrath and ſeverity, and other Attributes of God; never in this world having their ſo full diſcovery, as now by the intendment and moſt wiſe contrivance of a God they ſhall have, before Angels and Saints, Devils and wicked men.

The Judgment-day, Rom. 2.5. is called the day of the Revelation of the righteous Judgment of God; of that righteouſneſs, that ſo great and glorious Attribute ſo little underſtood, leſs conſidered, ſo much queſtioned and cavil'd at, the higheſt declaration and fulleſt Revelation that ever was, ſhall be then made and ſeen by all.

So the reſt of Gods Attributes ſhall obtain their meridian height, and ſhine forth in their moſt perfect reſplendencies.

Therefore it needs muſt be a very great day when it is ſo intended, purpoſely to be the greateſt day that ever was or can be.

2. It is alſo purpoſely conſtituted for the higheſt glory of Jeſus Chriſt, that he may both be admired of Saints and Angels, and magnified in the ſight of all wicked men and Devils.

Therefore he now is to appear in the higheſt glory, ſplendour, and power: And he being made now the viſible Judge, this muſt be moſt glorious, in that it is the conſummating work of his Mediatory Kingdom, preceding immediately his delivering up his Kingdom to God the Father, as the Apoſtle tells us, 1 Cor. 15.24. For the method and moſt fruitful way of this ſo very neceſſary Meditation, I conceive it may be,

1. To begin with thoſe Scriptures that moſt clearly and diſtinctly preſent us with the infallible certainty of this grand point.

2. To then gather up the Remarkable particulars of it in Scripture, as to the Nature, Manner, and the things that both accompany and follow it.

3. How to manage it, to our being beſt moved and ſtirred up by it.

1. For the infallible certainty of this Judgment day, let me look out thoſe Scriptures in the Old and New Teſtament, that ſpeak perſpicuouſly of it, and then labour by Meditation and Prayer to ſink deep into my heart, to lay them ſo ſtrongly to infuſe, as to leave a deep abiding tincture upon it.

To be put into a full poſſeſſion and aſſurance of Faith, in this ſo high ſoul-concernment.

In Jude 14. Enoch the ſeventh from Adam, that ſo walked with God, and that was firſt tranſlated, propheſied of the Lords coming to Judgment.

Job, who is ſuppoſed by the Learned to have lived when the Iſraelites were in Egypt, and before Moſes time, in his 19. Chapter, 25, 26, 27. verſes, hath a moſt clear and full aſſertion of his Redeemers being the laſt day on the Earth, and ſeeing him then, &c.

Solomon, Eccl. 12.16. God ſhall bring every thing to Judgment, every ſecret thing, good or evil: Dan. 12.2. They that ſleep in the duſt ſhall ariſe, ſome to ſhame, others to life.

In the New Teſtament, out of Chriſts the Judges own mouth, Math 25.31. to the end. This Doctrine is moſt fully, with the particulars and manner of it, deſcribed, and in the other Goſpels often.

So the Apoſtle of the Gentiles, Acts 17.19. At Athens, the great Ʋniverſity of the World, he tells them God had appointed a day to Judge the World in righteouſneſs, and by the man Jeſus, &c. Rom. 2.16. In that day that God ſhall Judge the ſecrets of mens hearts.

So we muſt all appear before the Judgment Seat of Chriſt, &c. 2 Cor. 5.10.

2 Theſ. 1.7, 8, 9, 10. Chriſt ſhall come in flaming fire, to render vengeance to all that know not God, and obey not the Goſpel.

And Revel. 20.12, 13. to the end, I ſaw the dead ſtand before God, and judged according to their works, &c.

The varieties of places in Scripture, are like many Candles lighted in one place, like multitudes of Lights in the Heavens, all to give light to us below, that we might have cleareſt diſcoveries, firmeſt Faith, ſtrongeſt inſtigations to yield full compliance and obedience, with greateſt readineſs, pleaſure and ſweetneſs.

O I muſt anſwer for having the Scriptures, the varieties, perſpicuities, convincing Reaſons, and perſwading endeavours of the Spirit of God towards me in them and by them.

The more in the Scripture is done for me, the more will be required of me: This for the firſt.

2. The particulars remarkable to be gathered together, of this day, as the nature, manner, &c.

1. I muſt meditate of the Perſon, the ſo great and glorious Perſon that ſhall be Judge, which is God himſelf, as the Scripture often tells us; as Eccl. 12.16. Rom. 2.16. as was mentioned before, God ſhall judge, &c. Though this be greatly conſiderable, under which our Faith muſt be concluded; and this alone well pondered may greatly awaken, awe, and provoke us to all fulneſs of regard and care: yet the Word tells us farther, it is God, by Jeſus Chriſt, ſo in Acts 17.19. God hath appointed a day in which he will judge the World, by that man he hath appointed. Hath committed all judgment to the Son.

It is not committed to the holieſt man that ever lived, nor to any mighty Angel, it is too high an Honour, too great a Work, for any created Nature, only fit for him that is God and man. For, by being God, there's both an Omniſcient, and Omnipotent, an infinitely Holy, Righteous, Good, and Merciful Judge; And by being Man, there's to all mens eyes a viſible Judge, that the Scriptures may be fulfilled. And this for the Saints ſurpaſſing joy, but the wickeds greater daunting and terrour, let in by the eyes both of the one and other: All muſt be judged by a Judge their eyes ſhall behold.

2. For the time of his coming, Mat. 24.42. it cannot, will not be known: At what hour your Lord will come, you know not.

3. For the ſuddenneſs and ſecreſie of his coming, 2 Pet. 3.10. The Lord will come as a Thief in the night. Math. 24.44. At an hour you think not your Lord comes.

4. For the place whence he ſets out and comes, 1 Theſ. 1.16. The Lord himſelf ſhall deſcend from Heaven.

5. It will be in power and great glory, ſuch as never was, and never the like again ſhall be; never did the Sun of Righteouſneſs aſcend to and ſhine in ſuch a Meridian, ſuch a tranſcendent height of glory, Tit. 2.3. Looking for the glorious appearing.

6. For the company and retinue, it's all the whole Court of Heaven, come to wait on their King of Glory. All the glorified Saints and Angels leave Heaven empty, to make up his Train, thouſand of thouſands giving their attendance, Jude 8. With thouſands of his Saints. 2 Theſ. 1.7. Comes with his mighty Angels. Math. 25.31. Cometh, and all his holy Angels with him. O what an unſpeakably glorious attendance this is!

7. For the dreadfulneſs of his coming, 2 Theſ. 1.7. Chriſt is revealed coming in flaming fire. 2 Pet. 3, 10. The Heavens ſhall paſs away with a great noiſe, the Elements melt with fervent heat, the Earth with the works in it burnt up.

8. As a preparative to the Judgment, Chriſt deſcends from Heaven, 1. with a ſhout (never was there ſuch a ſhout made, in all the time the world ſtood) 2. with the voice of the Arch-Angel, and the Trump of God; the Voice and Trump at Mount Sinai, where ſix hundred thouſand might hear, that was a glorious and moſt dreadful voice and ſound, but nothing like this. Never ſuch a voice, that which will make the whole world ring, and the dead riſe out of their Graves, and with the ſame bodies, the ſame numerical bodies, that lived here.

3. Thoſe that are alive, ſhall be changed in a moment, in the twinckling of an Eye, on the ſound of the Trump, 1 Cor. 15.

4. The dead in Chriſt ſhall riſe firſt, be caught up together with them in the clouds, to meet the Lord in the air, 1 Theſ. 4.16, 17. O bleſſed and moſt joyful meeting of the Saints that were on Earth, now raiſed, changed, and caught up to meet and ſee the Lord Jeſus their Saviour, and now the glorious Judge, coming to conſummate their happineſs in ſoul and body together, to die no more, and to meet with all the Saints and Angels come from Heaven, and to be for ever with the Lord, never to be from him again.

5. But others that were wicked and now raiſed, with the other black Troop that were in Hell, and now have their Souls united to their bodies: All ſhall be brought before Chriſt the Judge (according to the opinion of ſome) ſitting on a high Throne in the Air, the Saints and Angels all attending about him.

9. For the manner of theſe proceedings, alluding to the manner of mens Judicatures, as Revelations, Chapter 20.

1. All perſons ſmall and great are brought, and ſtand before God, that is Chriſt, God and man.

2. The Books are opened, the Book of Gods Omniſcience, and the Books of mens hearts and conſciences, not in an imperfect ſtate of ignorance and forgetfulneſs, but fully prepared for their work of anſwering at the Tribunal and Bar of Chriſt.

3. It is a judging men, according to their works, for that hath been done in the body, good or evil, Eccl. 12.16. And a judging every ſecret thing of mens hearts, Rom. 2.16.

Some conceive, that ſeeing there will be the Revelation of the righteous judgment of God, Rom. 2. therefore it will have a long time, to judge the cauſe of every perſon, in all particulars, that ſo the righteouſneſs of the judgment and ſentence of Chriſt, with the Execution of it, may fully appear, and none to have any leaſt objection againſt it. But others think there will not be ſo particular a diſcovery, and tryal of all things, relating to the Saints, but a more general one.

However Chriſtians muſt be diligent to be found of Chriſt, without ſpot and blameleſs, as 2 Pet. 3.14.

10. When the caſes of all have been tryed and made to appear, the Sheep having been ſeparate from the Goats, and ſet at Chriſts right hand, the Goats on the left; the ſentence then paſſes, that moſt comfortable ſentence for the Sheep, the Righteous (now ſo judged by the heart-knowing and moſt juſt Judge) Come ye bleſſed of my Father, inherit the Kingdom prepared for you. And that terrible ſentence on the Goats, now openly convicted, Go ye curſed into everlaſting fire prepared for the Devil and his Angels. To which the Saints and Angels all give their full approbation, as alſo to the doom upon the Devils.

11. Upon which the moſt righteous execution follows, of both the ſentences; for the righteous, and againſt the wicked ones.

To make all this obtain a more efficacious impreſſion daily on my ſpirit, let me ſtrive to repreſent this Day as now come, that I hear the Trump ſound, ſee the dead riſe, the living all changed in a moment; looking up I ſee Chriſt coming in the Clouds, with great glory, Angels and Saints all attending him, Chriſt placed on the Throne of Judgment; all perſons convented before him, and my ſelf among the reſt; my caſe tryed, my works, words, thoughts, and all my ſecrets judged, and my ſtate for all Etemity determined, and now when the World is all on Fire, the wicked ſent into that everlaſting deſtruction, the righteous going with Chriſt into Heaven and everlaſting happineſs; what my own particular condition is like to be.

If I can come before Chriſt, the all-knowing Judge, with confidence and exceeding joy, ſhall be abſolved, and hear that joyful ſentence, Come thou bleſſed of my Father, inherit the Kingdom prepared for thee.

CHAP. XXI. Of Meditation of Hell, and Death Eternal therein.

THE very naming of Death is dreadful, Death Eternal is much more dreadful, but a being in Hell, the worſt place poſſible, is moſt dreadful of all.

Hell, though in the meer mentioning it makes ſuch a jarr upon the ſpirit of any; though the leaſt touching on it, by a but glancing thought, the leaſt touch be like the needles ſharp point to the Apple of the Eye, ſo acute a pain and ſmart; yet muſt the Eye of the ſoul, by Meditation, not only touch it, but take it cloſe to it, but dwell upon it.

Death natural, in the but very thought, hath a very high attending regret, we cannot endure to look deathward, but O how greatly unwilling to look in the leaſt this ſad way, deſtruction-ward, Hellward, toward death Eternal!

The firſt is taſting Gall, but the ſecond is a drinking Poyſon: The one hath a deep attending reluctancy, the other a double died antipathy. It's the harſheſt task for a ſinner, it's a hard for a Saint, to fix willingly, and dwell in Meditation, on ſo ſad and dreadful a ſubject as Hell is: yet is it that, which muſt be done, and by a holy wiſe ſpirit, may be both confidently and advantageouſly done. The beſt Chriſtian on earth will loſe nothing by ſometimes looking into Hell, and fixing the thoughts there. No man ever yet fled from Hell, but firſt fixt his thoughts in ſome proportion on it: No man will flye faſt enough from this Pit of perdition, this Lake of Fire, if he do not oft look towards it, and keep his Eye upon it.

Hell and Death Eternal are ſet down in Scripture, for both evil and good mens flying; but this cannot be compaſt without frequencies of earneſt ponderings and meditatings.

For a right proceeding in this Meditation,

1. Let me firſt look to that which is my infallible rule, the teſtimony of that God, who founded Hell and laid the corner ſtone of it; who firſt threatned and prepared this Priſon, this Pit of deſtruction; who knows all the large dimenſions of it, all things in and about it, and cannot, nor will not, in the leaſt deceive us in it.

He hath given us his Word, to tell us, and that under his own hand, in great numbers and varieties of paſſages, that we cannot rationally conceive, he would ſo do, mention and give it ſo many times under his own hand, were there no ſuch thing, no local Hell, and ſecond Death Eternal.

My way therefore, as a good Chriſtian, is to look up, gather Scripture paſſages; paſſage after paſſage, all over the Book of God, as I find this aſſerted in them. O ſhall my lives time ravel out, without any redeeming it, as to this particular, of giving due, down weight of thoughts, frequent ſerious thoughts, as opportunity can be had, of Death Eternal in Hell?

I muſt not only ſay, there is a Hell: I muſt not only give it for granted, as moſt perſons do, but I muſt be concluded under the Scripture Authority; See it and ſay it, upon due perſwaſion, upon clear demonſtration, demonſtration on concluſive argumentation, Arguments choſen as ſo many Arrows taken out of Chriſts Quiver the Scriptures, levell'd right, flying round up to the mark, and hitting full my unbelieving and recoiling averſe ſpirit, making it fall down under this weighty truth, reducing it through Chriſts help, to a firm and operative belief, yea ſo to aſſent to, and ponder this ſo high concern, as to work off all my uſual wonted eaſineſs and ſlightneſs of thinkings on this particular: And to arrive at a contrary habitual ſeriouſneſs, and earneſtneſs of mindings, frequent thinkings; yea let my ſpirit not reſt, till I am reduced to, and improve, under the powerful and prevailing provocations of it, to whatever ſo great a thing calls for from me.

That I may daily more anſwer the intendments of a God, in relating this Hell, ſo plainly and plentifully in his Word, for my due notice of it.

My way then muſt be, a courſe of ſerious pondering the Scriptures; paſſage after paſſage, wherein the ſecond Death and Hell is ſet forth, in the ſeveral Books.

As in Iſa. 30.1. Tophet is prepared of old, even for the King, he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a ſtream of Brimſtone doth kindle it. An elegant deſcription in an alluſion: So thoſe many clear paſſages of Chriſts own mouth ſet down ſo plainly, as words can utter.

Math. 5.22. and 29, 30. In that very firſt Sermon of Chriſts on the Mount, there he mentions Hell-fire, and caſting into Hell, three ſeveral times. Mat. 11.23. Brought down to Hell.

Luke 16.23. The Rich man is ſaid to be in Hell. Pet.—It's called a Priſon, Priſons being the worſ: of places, made for ſecuring and puniſhing. Rev. 20.1. A bottomleſs Pit. Luke 16.23. A place of torment. Mat—Their worm dieth not, alluding to that worm that breeds in, and feeds on the body, is lying gnawing and cannot be cured.

Their fire goes not out: Fire is the moſt quick and active, the moſt tormenting and torturing Element. It's Brimſtone that is the fuel, which is a moſt combuſtible, noiſom and ſuffocating matter.

It's call'd utter darkneſs: Darkneſs is a moſt dreadful and diſconſolating thing, as that of Egypt: For the company, it is only wicked perſons perfect in ſin, and moſt wretched Devils, the worſt of Creatures: Go ye curſed into everlaſting fire prepared for the Devil and his Angels.

O how hot and ſcorching muſt that fire be, that purpoſely is prepared for utmoſt torment? Not like Nebuchadnezzars Furnace ſeven times hoter, but ſeventy times hoter, that which is inconceivable.

In Scripture, Hell or the ſtate of miſery, is expreſt by the terms of ſecond death; death, one death in any kind is very dreadful, above all other things: but after dying a firſt death, then to come and dye a ſecond death, and this not ſo eaſie as dying any bodily death millions of times over. If a Malefactor ſhould die the moſt cruel death, and then be made to live again, and then die that death a ſecond time, yea thouſands and thouſands of times over, O how ſad were the caſe of that perſon, that muſt be ſo under the both fears of that death firſt, and then the torments and pains! But what is all this to this ſecond death, being under the fullneſs of infinite wrath, and that for ever?

The inflicter of this miſery, is no leſs than an infinitely wiſe, holy, ſin hating, and an omnipotent God: acting in the pureſt and fierceſt wrath, endeavouring the fulleſt revenge the damned creature is capable of, and for which it purpoſely is made a veſſel of wrath, and that veſſel is preared to receive and hold this wrath.

1. Prepared by being widened, extended, as it were, to receive the fulneſs of wrath. As the Saints ſhall have their ſpirits elevated and extended, to the utmoſt, to be made fit to receive the fulneſs of glory and happineſs: ſo the damned have their ſpirits widened and enlarged, their underſtandings and hearts in the utmoſt extenſiveneſs, that they be brimfull of wrath.

2. Prepared by being purpoſely ſtrengthened to the utmoſt, as Veſſels are made ſtrong to hold the ſtrongeſt Wine or Liquor, to hold and keep in that wrath poured into them.

Were Hell but to have the leaſt torment in the leaſt member, or ſenſible part, as in the Toe, Finger, or the like for ever: or but one torment in a noble part, Head, Liver, Heart, or a complication of many ſad diſeaſes for ever; how intolerably ſad were this ſtate? but to have all poſſible trouble and torment both in body and ſoul, ſet on by a God for ever: O how unſpeakably ſad is this?

All the forenamed, this impriſonment, this tormenting, this worm, this fire, the weepings, the wailings, the gnaſhing of teeth, is not for an hour, a day, a month, a year, an age, nor a thouſand years or ages, or what can be reckon'd, by millions of millions, but for ever; no reſt for ever, no eaſe for ever, no hope of any deliverance, or degree of it for ever: but ſorrow, torment, and terrour, ſinking in deſpair and hopeleſneſs for ever, ever, ever.

O then to improve this Meditation, and make it operative upon my ſpirit, Let me firſt look upon Hell begun, in that terrour and horrour, the wicked inſtantly upon their raiſing up from the dead, and changed, are ſeized with: The hot burning Coals of Hell are thrown into their boſom, fill them up and lie burning and ſcorching, as they are both bringing to the judgment ſeat, and are ſtanding before Chriſt at the Bar, all the time of their arraignment. Never did any poor guilty priſoner ſtand in ſuch a fear as this fear, and were ſo amazed.

2. The then unſpeakable ſhame. Then all the time of their arraignment, and eſpecially on the pronouncing of that dreadful ſentence which will be paſſed and executed: O what muſt be the unſpeakable ſhame, mixt with the continuing and encreaſing ſad horrour, Dan. 13.

O what muſt be that ſhame, when all things poſſible concur, to load and cover them with ſhame? never was there nor can be ſuch a ſhame poured upon any.

A ſhame in the greateſt concourſe, that ever was, or can be; all the Saints and Angels, yea all the wicked and the Devils, every particular aſhamed, alſo before all their own company, in this ſo deſperate ſtate. 3. And eſpecially a tranſcendent ſhame, in reſpect of the infinitely glorious Judge, the Lord Jeſus, deſpiſed and ſinned ſo againſt by ſo many.

Ah what muſt be the ſhame of wicked men, to ſtand uncover'd, with open faces, to ſee the ſo dreadful Judge, looking the arraigned perſon full in the face, looking with the moſt wiſhly Eye, and ſtern countenance upon, I ſay, their uncover'd faces? to have all their ſins ript up, every one adding ſtill to the ſhame; but then when the dreadful ſentence paſſes, O what the ſhame will farther then be?

And yet far more, when the ſentence is Executed, they driven away, and all Devils and men, thruſt into the Dungeon of darkneſs, what an everlaſting ſhame will that be? Now, O now to think of all their unexpreſſible loſſes, of ſuch a Bill of loſſes, as never was ſeen; loſs of God himſelf, his face and communion with him, Father, Son, and Spirit; loſs of the company of all the Saints and Angels, loſt Heaven, and all its glory loſt, and all that happineſs that ariſes from all; ſuch a ſtate as is ſo good and glorious, to that utmoſt poſſibility as the Creature is ſuſceptive of and can have; and for that ſo all ſweetning and ſatiating eternity: And then, which greatly aggravates the miſery, as Chriſt himſelf expreſſes it, Luke 13.28. There ſhall be weeping and gnaſhing of Teeth, when ye ſhall ſee Abraham, Iſaac, and Jacob, and all, &c. So to ſee all the Saints, to ſee all the godly Patriarchs, Abraham, Iſaac, Jacob, and all the other.

To ſee Moſes, Samuel, David, and all the holy Prophets, to ſee all the bleſſed Apoſtles, Peter, John, Paul, and all the Diſciples of Chriſt, with all the glorious Martyrs, and Confeſſors, in all times; and all the innumerable company of Saints, in both former, preſent, and after Ages; all theſe known in their times; but neglected, ſcorned, oppoſed, perſecuted, and deſtroyed, yet all theſe to be taken up with Chriſt into Heaven; but as other ſinners, ſo thy woful ſelf dying without a Chriſt, ſhut out, and have Heaven Gates ſhut up, lockt and barr'd againſt thee for ever; and withal alſo, ah lockt up faſt in the Dungeon of darkneſs, and fill'd up full in ſoul and body, with unſpeakable torment never to end.

And to realize this more, and make it more effectual on thee that art ſaved, after the Judgment is ended, ſentence of condemnation paſſed, let me imagine my ſelf looking after this Herd of Goats, all driving down headlong to the Lake of fire and Brimſtone, ſeeing them taken hold of, and haled to the Priſon of Hell, and immediately ſhut in, preſently ſeis'd with wrath and torment, fill'd brim full up, with unſpeakable woe and torture.

Then could I but go near, lay my ear to the door of this Priſon, and liſten earneſtly, O what would be the dolours, the groanings, cryings, roarings, yellings, ſhriekings, that ſo many, & many thouſands, altogether tortured, would be heard to make. The noiſe of a few Priſoners condemning, of Paſſengers in a Ship drowning, of men in Battel killing and dying, makes a moſt hideous impreſſion, makes a mans ears to tingle, and his heart to ake and tremble: But, O what is, or can be like unto this hideous noiſe and cry, of ſo many innumerable millions, of all ſorts and ſexes, men and women, under ſuch intolerable torments? O but might I have liberty and ſecurity to make an ocular obſervation, with my eyes to ſee the Gates of that horrid place open, to ſee the lake of Fire and Brimſtone flaming, to look in and ſee the tormented in their ſo woful condition, moſt ſad poſtures and behaviours: All the multitudes and throngs of perſons, and the perſons in particular I deſire to ſee and view. There I might ſee that firſt Murderer Cain, appearing in his Chains and Tortures, and on my demanding who he was, he anſwers, I am that curſed one, that kill'd my righteous Brother Abel; here, here I have bin already, ſo many thouſands of years, and here I muſt remain to be tormented for ever.

In another place appears another, it may be wicked Saul, that perſecuter of holy David; in another Achitophel, or Haman, Herod, Judas, and abundance of ſuch ſtrewed all over this Priſon: Sinners of all ſorts, Idolaters, Superſtitious, Prophane, Wizards, Witches, Swearers, Curſers, Prophaners of the day of God, with diſobedient to Parents, Murderers, Adulterers, Thieves, Lyars, Covetous, and all others of ſeveral Sexes, Ranks, and Conditions.

If I might ask and be anſwered, upon enquiry, by the perſons I ſee there, would not one come and ſay, I am ſuch a one, another ſay, I am ſuch; and ſo others? Would not one come and ſhew me, there in ſuch a place are thoſe that were drowned by the Deluge; there are the Sodomites burnt with fire and Brimſtone; there's Pharaoh and the Egyptians, thoſe drowned in the Red Sea; there's ſuch and ſuch Enemies and Perſecuters of Chriſt and his Church of old; there are the heathen Perſecuters, and the Antichriſtian Enemies; there ſuch Apoſtates, ſuch Hypocrites, ſuch looſe Chriſtians; in this place ſuch a man or ſuch a woman you knew, and in that place another; there you ſee them, and in the ſame ſad caſe with my ſelf?

But ſhould I ask of their ſeveral conditions, and what they continually feel, O what doleful Relations would they give in, of the ſcorchings of that fire, of the gnawing of that never dying worm, of their deepeſt ſorrows, higheſt fears; and above all, of their overwhelming and unſpeakable deſpairs? Prov. 18.14. Here when God ſuffers but a ſpark to flye out of the Furnace of Hell, and fall into a ſinners boſom, as Judas, Math. 27.5. O how intolerable doth it prove? But when the whole pile of Hell's fuel and fire ſhall be laid and faſtned on ſinners by the hand of an Almighty God; O what muſt that torment and that deſpair amount unto, and then when under infallible certainty of a lengthening out to all Eternity?

O let every one Meditate often and moſt ſeriouſly, of this ſo dreadful ſtate; not be ſhye of a looking this way, of a looking into this Lake of Fire, and realizing all the ſo dreadful things comprehended in it: Not contenting thy ſelf with thy yieldings and giving it for granted, and never ponder, never labour to any purpoſe, to be rightly affected, ſtirred up to take a ſure courſe for eſcaping it. But let this terrour of the Lord, 2 Cor. 5.11. awaken, provoke, and perſwade every one to flye from this wrath to come; and flye to that Chriſt, make ſure of him that only can deliver us.

CHAP. XXII. Of Heaven and Happineſs Eternal.

THE laſt thing I ſhall mention in this part of ſolemn and ſet Meditation, is that of Heaven, and Happineſs Eternal therein; Hell is not ſo miſerable a ſtate, but Heaven is as tranſcendently glorious and happy: The one being purpoſely for demonſtration of the fulneſs of Gods hatred and wrath, the other for the higheſt manifeſtation of the riches of Mercy and Free Grace. Yea this being the thing the Lord is ſo infinitely pleaſed and delighted in, muſt needs have the fulleſt and moſt glorious manifeſtation that is any way poſſible for a God to make, and his Creatures can be apprehenſive and receptive of, and therefore the ſtate of Glory muſt be glorious indeed, Eye hath not ſeen, ear hath not heard, neither hath it entred into the heart of man to conceive, what God hath prepared for ſuch as love him. There he is ſpeaking of things but diſpoſitive to happineſs, the bleſſings of Grace, Peace, Joy, and heavenly Priviledges given in Chriſt: but then, if happineſs only begun, be ſo glorious, O what is happineſs finiſhed up, and conſummate?

For our way of proceeding in this Meditation, I conceive it beſt, by laying a full Scripture ground, in gathering thoſe choice Flowers, ſpringing up thick, in the rich Garden ſtores of the infallible Scriptures, and are purpoſely growing there for the hand of faith to gather, and the Eye of our dim weak ſight, to be healed and cleared, to believe and ſee the glory of Heaven by.

It is not a way of meer general thinkings, or that of Phanſie or Speculation of our own, but firſt laying a Scripture, great and firm foundation: And then after to improve thoſe Scripture aſſertions, by all the ability and help we can, of Reaſon and Inferences of beſt Repreſentations and Reſemblances, of Imagination and Invention.

General apprehenſions, and grantings of Scripture truths, deceive and deſtroy many, when they are reſted in: General notions of Heaven and happineſs; granting it there is a Heaven and no more, makes many miſs of it, miſs for want of more diſtinct apprehenſions, well grounded believing, and due deep ſinking of it to the bottom of the heart, there to lie glowing, to warm and kindle the affections, to provoke into a labouring, a mighty ſtriving to win the Crown of glory.

The way is (as wiſdom in all other caſes of conſequence teaches) to come off every day from general confuſed thoughts of Heaven and happineſs, reſtings on and runnings away with a ſuppoſed doing enough.

If we ſtill grant there's a Heaven and Happineſs, every day to endeavour diſtincter and clearer thoughts and knowledge.

Generals will not ſerve, grantings muſt not be made the enough of a wiſe Chriſtian, he muſt have an extenſive and enlarging clearneſs, an encreaſing firmneſs of Faith, in the Doctrines, the great points of ſalvation. But we having this ſo prime an Article of faith, that which hath wrapt up in it ſo rich a Treaſure and preſerves, as it were, that ſo ineſtimable Jewel of happineſs, mans laſt end; that which is the great foundation and inſtigation of all a Chriſtians ſtrivings and hopes (for he hath no hope in this life for happineſs here.)

This therefore ſhould not be turned off, nor terminated (as too oft is done) with a granting or bare aſſent; but ſtill obtain of us a fuller, firmer, warmer, and more operative ſeeing and belief.

Now this cannot be, without diligent gathering in, and better ſtill Meditating on particular Scriptures, aſſerting, and clearly manifeſting this main Article, and mans chief end compriſed in it.

The Jewiſh Church had this typified in the Holy of Holies, as Heb. 9.3.12.24. Chriſt is not entred into the holy places made with hands, which were the Figures of the true, but into Heaven it ſelf. This was, that by the viſible place, faith might be ſtirr'd up, to eye and view the inviſible typified ſtate of glory.

Pſal. 73.24. David tells us of it, and was aſſured to be received up into glory; that is into Heaven in glory. Dan. 12.23. Of them that ſleep in the duſt, ſome ſhall awake to everlaſting life, and ſhine as the brightneſs of the firmament, and ſome as the ſtars for ever.

The Church of the New Teſtament, in the writings given by Chriſt to it, have this Doctrine of Heaven and happineſs, abundantly and moſt clearly ſet forth. The firſt mentionings of it, are out of the mouth of him, that with the Father and Holy Spirit made it. Math. 5.3. in Chriſts firſt Sermon, Bleſſed are the poor in ſpirit, for theirs is the Kingdom of Heaven. So verſe 10, 12. The perſecuted for righteouſneſs, theirs is, &c. verſe 20. Mention there is again of it, Verſe 34. and v. 45. and 48. Chap. 6. v. 1. v. 9. The firſt paſſage in the Lord's Prayer. At leaſt twelve ſeveral times in this firſt Sermon of Chriſt this Heaven is mentioned. And as in the Goſpels, ſo all the new Teſtament over, you may, many ſcores of times, find and ſee it lying, as a moſt ſhining and glorious Diamond in the Mine, or as in a rich Cabinet, for to be viewed and laboured for. The multitudes of places, well weighed, muſt needs hold forth, to all that ſhut not their eyes wilfully, a Local Heaven, a place of happineſs and glory.

It is no Allegorical Heaven, as ſome have dream'd, or may ignorantly imagine: when it is aſſerted in ſo many clear paſſages, which, all of them, in our reading or hearings, ſhould have their due weight, weight of thinkings, and efficacy on us, for firm believing, and anſwerable endeavours for not loſing, but enjoying it.

For the rank of places, what it hath, the Scripture tells us, it is the third Heaven; the firſt being that where the Clouds are; the ſecond where the glorious Lights, Sun, Moon, and Stars are; this third above them all, call'd therefore the higheſt Heaven. This third and higheſt Heaven is moſt inconceivably excellent; not made of any preceeding matter, much leſs of any elementary matter. Some ſay it was made immediately of nothing, and with it were alſo made, concreated, the Angels; all at the ſame inſtant, Heaven never being empty of Inhabitants.

The Sun, Moon, and Stars were made, not the firſt day, but the fourth day, for Furniture of that Heaven, under the higheſt Heaven.

2. It is the largeſt, and moſt capacious place, as that which compriſes or ſurrounds all the inferiour world, and things in that.

O here, here is Rechaboth, room enough.

In this world, here's crowding, puſhing, cruſhing, of the Saints: The wicked world would quite caſt them, every one, out of it, to be left alone and enjoy all, to be let alone, and have none to ſee and ſhame them any way: But the Saints ſhall all be brought at laſt, into a large place, where none ſhall moleſt or trouble them. Heaven is a Rechaboth indeed, a moſt large place.

The Globe of the whole Earth and Water, is, as Geographers tell us, at the leaſt, one and twenty thouſand and ſix hundred miles in compaſs. The Air above encompaſſing in that, and eſpecially the uppermoſt part of the Air, muſt needs be far more in compaſs than the Earth and Water.

The Moon alone is very great, though ſomething leſs than the Earth; ſome of the Planets are judged far greater than the Globe of the Earth. The Sun by ſome is judged to be one hundred ſixty ſix times greater than the whole Earths Globe; which others make yet far greater: which then muſt be ſome millions of miles in compaſs, according to that account. The fixed Stars, which all are above the higheſt Planet Saturn, are by the Learned, every of them, judged greater than all the Earth; the leaſt of them eighteen times bigger than the Earth; thoſe of the higheſt magnitude, and the moſt glorious brightneſs, an hundred and eighteen times bigger than the whole Earth. Of theſe fixed Stars who can tell the numbers of them? thoſe which are reckon'd, are but ſome hundreds in their Conſtellations. How exceeding then vaſt muſt this ſtarry Heaven be, if the Planets and fixed Stars in it, are ſo great and numerous?

O then how unſpeakably vaſt and large muſt this third Heaven be which compaſſes round all the Earth, Air, and the ſtarry Heavens? What a Kingdom for Territories is this? What a place for Chriſt to prepare Manſions for his in? What a place for the all-glorious God and Jeſus Chriſt to keep a Court in higheſt ſplendour and magnificence in? And the Lord Jeſus the Saviour, that purchaſed this inheritance with his own blood, for him to be ever viewed, loved, admired, glorified by all his Saints to the higheſt in?

Of all imaginable places, this, this is the place, this is Room, this is a place ſo large as the hearts of the Saints can wiſh.

3. As Heaven is the largeſt for capacity and quantity, ſo is it the beſt place for quality and excellency. 2 Cor. 12. It is called Paradiſe by that bleſſed Paul who was taken up thither, to tell upon his return what a place it was. Paradiſe mentioned, Gen. 2.8. it was the beſt place that ever was on Earth; it was the ſummary of all neceſſaries and delicacies for Adam, in that perfect ſtate, his accommodations, recreations, and abundant delight; fit therefore to reſemble the place of glory by. And ſo our Lord Chriſt thought, when he calls it by this name of Paradiſe; Luke 23.43. To day ſhalt thou be with me in Paradiſe: The beſt place it was made, becauſe for the beſt Creature on Earth.

Luke 16. It is called Abraham's boſom: Abraham in his time was the moſt eminent perſon living, call'd the Father of the faithful: No place for a Child can be ſo proper, ſo deſirable, pleaſing, and contenting as the moſt loving tender Fathers Boſom; O how a Child loves the Boſom! O how deſirous are the Children of Abraham to be in his Boſom.

In other places, it is a place of glory, riches of glory, a Kingdom, a Crown of glory, an eternal weight of glory; a ſtate where there are Pleaſures for evermore, Rivers of pleaſures, joys and fullneſs of joy.

For every Saint the higheſt entertainments, in all reſpects; for the Senſes.

1. The Ear hath ſuch raviſhing Muſick and melody, as that beſt and greateſt Conſort, of all the innumerable companies of Saints and Angels, can make.

2. For the Eye, the Palace of Heaven is unſpeakably beyond all places, proſpects, and objects, that Nature and Art could ever yield.

The perſons of the Saints, as to the numbers ſo innumerable, muſt needs make up the rareſt Train and ſhew (as to their ſorts and differences) that ever Eye ſaw. O what a raviſhing ſight muſt that be to ſee Enoch, Noah, Abraham, Iſaac, Jacob, and all the Holy Patriarchs? Moſes, Samuel, David, and all the Holy Prophets? Peter, Paul, John, and all the Holy Apoſtles? All the bleſſed and glorious Martyrs of Jeſus Chriſt? All his godly and ſerviceable, painful and laborious Miniſters? All the precious Saints, Kings, and Governours, and others that are recorded in the Bible: And not only Men, but holy Women, Sarah, Hannah, Ruth, Eſther, and others in the Old Teſtament; the bleſſed Virgin, and Elizabeth, with the Women that followed Chriſt, and miniſtred unto him, Mary Magdalen, Johanna, Suſanna, Lydia, Dorcas, Priſcilla among the Apoſtles helping them, all the Diſciples of Chriſt which believed in him: with all the eminent godly lights in the Church after the Apoſtles; and all the Saints in all after Ages to the worlds end?

And then for all this Train, in their ſorts and ranks; as to their bodies, to be ſo all over glorious, to ſhine as the Sun, and brightneſs of the Firmament for ever, O what a ſhew and raviſhing entertainment is here for the Eye!

But that which is the top and height, and far ſurpaſſing all the other, is that ſweeteſt, moſt raviſhing ſight of the moſt glorious body of Jeſus Chriſt; The higheſt beauty that ever Eye beheld or ſaw, far outſhining all others, as the Sun exceeds the Stars: Ah here, here will be a ſight indeed.

Ah but then to behold him in his higheſt diſcoveries of his ſweeteſt, lovelieſt lookings and ſmilings on all his Saints with him, and upon thee in particular.

To ſee his countenance compos'd and ordered, purpoſely to beam forth in fulleſt Manifeſtations of ſurpaſſing ſweetneſs of moſt intenſe affections towards his ſo dearly beloved Bride, now preſent with him in the glorious Bed-Chamber to behold him and enjoy perfect communion with him.

3. O but what entertainments are there, as to the ſoul and ſpirit, for the faculties of Ʋnderſtanding, Will, and Affections? how far tranſcending thoſe of the Senſes? as the beatifical viſion, ſeeing God face to face, with all intellectual ſatisfaction as to all the truths in the Word of God, all Myſteries, Prophecies, and difficulties, and whatſoever may conduce to the glorious happineſs of the Saints: ſatiſfaction alſo, as to the works and ways of God, Creation and Providence, all the Riddles and dark things ſo far made known as is needful.

Likewiſe as to the will and heart, the beatifical fruition, enjoying of God, Father, Son, and Spirit, and his infinite ſweetneſs, to all poſſible fullneſs and perfection.

Likewiſe all happy communion with Saints and Angels, to all delight and pleaſure. And for all this both body and Soul are prepared, ſtrengthened, elevated, and enlarged to the utmoſt extenſiveneſs.

As all imperfections and ſins are utterly remov'd, ſo all grace and holineſs, light and wiſdom, heat and flame of heart communicated, and in a bleſſed reciprocation, a mutual acting: God the infinitely alſufficient, communicating himſelf to the glorified, to their utmoſt capacity; and they reacting and putting forth their grace and holineſs, to their utmoſt ability: O how unſpeakably ſweet and ſatiating muſt this continual intercourſe be?

For the cloſe of all, let me think my ſelf, after a glorious and bleſſed Reſurrection and abſolution by Chriſt at the Judgment day, freed utterly from all evil; feeling likewiſe my compleat happineſs coming on ſo faſt in my now paſſage up to the place of glory; and then inſtantly finding it finiſht, finiſht on the firſt ſetting my foot, as it were, within the Gate of Heaven. And now I think, what a prepared and furniſhed place I am in: What company of the Saints, Angels, and Jeſus Chriſt alſo I have: What fruition of the moſt bleſſed God; what ſenſe of the pleaſures, joys, ſatisfactions, and moſt raviſhing ſweetneſs, under all ſecurity, under that which ſuperadded heightens and ſweetens all the reſt, the Charter of inconceivable eternity: Ah then, let my frequent and intenſeſt thinkings be, not a looking down to Earth, but up to Heaven, breathing my ſoul up the Hill to this City of God, in contemplating the Glories of it; often let me walk this ſo pleaſant walk. Who will look and pore on a dark Dungeon, that hath the Sun to behold? who will, (that means to hit the mark) look quite beſides it? who is it can go to Heaven, that thinks moſt another way? that hath a down-look, as we ſay; a Beaſts Eye, that hath no Muſcle of elevation? Ah ſuch as look moſt will long moſt after, labour moſt for it. O therefore, let my Eye every day be walking to and in this Paradiſe, ſolace it ſelf in taking a turn ſtill there, be walking in this upper Eye-walk by Meditation, till I come to ſee God face to face, till I look my ſelf into this Heaven I look on.

I have now diſpatcht this point of Occaſional ſet Meditation, as to the firſt branch: Meditation of ſuch things we our ſelves ſingle out, and ſet before us, and take ſome ſpecial times for, which were in theſe particulars.

1. Meditation on ſome paſſage or portion of Scripture. 2. Or going over the chief points of Religion in order. 3. Meditating of ſome of the works of God. 4. Or ſomething of my own ſpiritual ſtate, to make me more wiſe or warm, or active for God. 5. Or how the caſe of my ſoul ſtands. 6. Or of my own evil hearts deceitfulneſs. 7. Of my Enemies, Satan and the World. 8. Of my wants and weakneſs of Graoe. 9. Of the ſwift paſſing of time and opportunities. 10. Of the ſhortneſs of my life. 11. Of death of the body. 12. Of Judgment after death; and of the Laſt Judgment. 13. Of death Eternal, and Hell. 14. Of Heaven and Eternal happineſs.

Theſe are the heads of this firſt Branch.

CHAP. XXIII. Meditation on ſome things providential.

THere is but this one thing (which I will briefly diſpatch) remaining yet to be ſpoken of; and then I come to the laſt ſort of Meditation, that is by a ſhort and more ſudden way, Ejaculatory Meditation. I ſay there ſhould be Meditation on ſomething providential, a matter the hand of providence acts or orders, holds forth and offers to our viewing and ſerious thinkings. The great God, as he always is guiding and ordering all things in all places, in Heaveu, Earth, and Waters, and among all Creatures, eſpecially the reaſonable, and chiefly above all in his Church, and for his Saints, againſt his and their Enemies. As he is guiding with his hand, all the concerns of particular perſons to the ſupream end, his own glory, and likewiſe infallibly to the ſalvation of his Redeemed: ſo there is ever and anon ſomething obſervable, particularly providential; ſomething which as the hand of providence holdeth forth, ſo the heart of prudence and godly wiſdom will take up; that purpoſely it will ſet it ſelf to ſee, ſearch, and improve; as it may be ſomething ſometime of the Church of God abroad, or ſomething of the People of God at home, or in the place particularly we live in: It may be there is ſome diſpenſation, to ſome of our Relations or Friends, or ſome matter falls out in our Family, or yet nearer on our perſon and perſonal concerns.

There is ſeldom any ſpace of time, but the great Governour of the World is doing ſome remarkable thing, it may be ſome admirable and glorious, it may be ſome amazing and ſtupendious, it may be ſome terrible and very dreadful work, if we have our eyes in exerciſe, and will obſerve.

Indeed Gods goings ſometimes, Pſal. 77.19. His footſteps cannot be ſeen, but are very ſecret and unſearchable. And there are others of his workings, which are more eaſie for all to behold and underſtand.

There are varieties of Providences, ſucceſſively following each others; which we ſhould wait and watch for, which we ſhould take, as they come, freſh and warm out of the Lords hand, and apply them warm to our hearts for a more kindly operation.

Meditate we ſhould upon Providences, while they are juſt new and freſh, ſo we ſhall give them, or rather our ſelves, the advantage of a more ready and affectionate pondering, a more profitable minding. If I could ſtill improve in Meditation of the Promiſes, and in a wiſe, warm, lively alſo Meditating of providences; in the one ſee better daily the riches of free Grace, in the other the glorious governings of a God in wiſdom, righteouſneſs, and goodneſs: How would my ſpirit, under the dews of this fruitful Meditation, be ſhooting up? how would it proſper? They are the higheſt form Chriſtians, that are arrived here, at the contemplation of the works and great providences of God in the world.

In 1 John 2.13. He writes to ſome he calls Fathers, others young men, others Children. Some by Children underſtand, ſuch as are (as to Meditation) taken up with the promiſes, and matters of juſtification, pardon, and peace; young men, are ſuch who are gotten farther, and exercis'd about ſanctification, and conquering ſtrong corruptions.

Fathers, that beyond both, are taken up, and arriv'd at ponderings, and contemplations of the works and ways of God, and his great actings in the world.

So it is ſometimes needful to Meditate on the Providences that are more obliging and engaging, more awakening and inciting, ſuch as are as it were the ſpecial hand of the Lord touching us, taking bold of us, framing and ordering things for us. And here there is great reaſon, our Meditation ſhould be more ſerious and curious: as wherein we may ſee Gods ſo particular goings and workings toward us, and for us.

Pſal. 18. All that excellent Pſalm over, David there enumerates and records all Gods goings towards him. O then with the Pſalmiſt, let my ſoul meditate on all the works of God; liſt and file up up the diſpenſations of his obſervable providences towards others and my ſelf: Meditate on his ſo merciful preſervings, directings, proſperings, and all other ſorts and ways of Providence; that I may admire and exalt him, depend, and truſt, and wait upon him, and walk ſo before him, that his ways may ever be mercy and truth towards me.

I have now diſpatcht the ſecond branch of Meditation on particular Providences; and thereby the ſecond general kind of Meditation; which is, ſet and occaſional Meditation at particular times of leiſure.

The laſt ſort of Meditation comes now to be handled.

CHAP. XXIV. Of more ſhort and ejaculatory Meditation.

BEſides ſolemn and ſet Meditation, there is alſo that which is ſudden and ſhort, wherein the ſoul acts, as one breaking out of a Throng or Croud, goes aſide from diſturbances and diverſions, or breaks off from ſome preſent and too preſſing buſineſs, to take breath and reſpite it ſelf; whereby it makes a ſtand of thoughts, turns the ſtream of former thoughts, and like a Bird that was ſitting on the ground, riſes and mounts up aloft, to ſing and ſport it ſelf; even ſo a holy heart, in heavenly mindedneſs, will get out of the throng of cares and buſineſs, will be often breaking off the thread of earthly thoughts, and interpoſe ſome heavenly, dart up to Heaven, make a ſhort viſit thither, refreſh it ſelf with ſome heavenly dainty; take and taſte of the Manna above, look up to God, to Chriſt, his Spirit, his Grace, his Promiſes, his Providences and gracious orderings, have a running Banquet of heavenly ſweet-meats, when it cannot ſit down and feed at large by a fuller ſet Meditation.

As there are ejaculatory Prayers and wiſhes, when there is not opportunity for more ſolemn enlargements; there ſhould be alſo ſudden and ſhort meditatings, quick interpoſings of good and holy thoughts, then when the urgencies of Affairs, incumbrances, diverſions and interruptions by company, hindrances in any kind, will not admit the opportunity of an abode of ſerious thoughts; then ſudden dartings up the ſoul to Heaven may be had, be a refreſhment; as Jonathans taſting the Honey, with the top of his Rod, when being in purſuit of the Philiſtines he could not take a full meal. David (that meditated ſo much) muſt needs, in reſpect of his great occaſions (Civil, and Military, and Domeſtick) make much uſe of this ſhort way of Meditation, when he often could not go the other larger way.

As he was frequent in his ſudden ſhort prayings, ſo muſt he be much in ſhort ſudden meditatings, which were the ground commonly of his prayings.

The Pſalms ſhew his frequent uſing this ſhort way of meditation and praying: Thus Pſal. 15. a Pſalm of but five verſes. So Pſal. 127. a Pſalm of five verſes: and Pſal. 125. the like: and Pſal. 123. hath a Meditation of four verſes: Pſal. 131. is a Meditation of three verſes: and Pſal. 117. is a Meditation of but two verſes: yet the ſpirit of God is pleas'd to have it recorded. Many other Pſalms we have very ſhort, that were his quick Meditations, left all for teaching us to do likewiſe, looking on his example.

This Meditation, though of ſhorter time, yet ſo far as we can, muſt have its Regulation and Governance.

1. It ſhould (ſo near as we can) have its ſtamp and ingredient of holy reverence.

All thoughts of holy things muſt not be (how ſudden ſoever) acts of raſhneſs and over-haſte, without heed and fear, the name of a glorious God is upon every Ordinance, that muſt not be taken in vain.

2. It ſhould be the product and iſſue of holy lingering after God and communion with him; from a thirſting for God to taſte a little, when we cannot have fuller draughts of him.

3. It ſhould be the glance of a ſpiritual Eye, looking from love, being enamoured with God and Chriſt, and heavenly things: Not a looking from Cuſtom, and an uſe to ſatisfie conſcience, calling for ſomething may look like a Duty; but from the ſtrength and predominancy of the fire of heavenly love: Pſal. 119.97. O how love I thy Law, its my Meditation all the day: As other, ſo this ſort of Meditation, muſt have a riſe from love. Love breeds longing and looking, it introduces a pleaſure in a looking, though but a glancing of the Eye, on the ſurpaſſing beauty and lovelineſs of God and Jeſus Chriſt, and the glorious things of Heaven.

Ah how excellent is this frame of ſpirit, how ſweet and pleaſant is it to have the Eye often on theſe ſo rare beauties, from being, as the Spouſe in the Canticles, both really and deeply in love!

4. It ſhould be aim'd and levell'd at the right mark, pleaſing and glorifying God, and for communion farther with him, that he may ſee how the pulſe of our Souls beats, how the Eye looks, how we act, and how our hearts make ſtill their holy eſcapes from the crowd, and obſtructings of occaſions, to give him a friendly, ſpiritual viſit, to let him ſee the fervour of our love by endeavours ſo oft as we can, to do him homage and honour: As when we would ſhew our high reſpect and honour to any perſon, we make the more frequent viſits, when we cannot make long ſtay. So here when throngs of indiſpenſable occaſions, hinder the ſet and larger engagements in Meditation, make we it up in ſhorter viſits, in often thinkings; ſhort viſits rightly aim'd bring ſweet peace.

Let it not be therefore ſo haſty, as we obſerve ſome Children, call'd to go to a place, that run without their errand, to act without aim; right aiming the end lays the foundation of a Dutys excellency: O let my ſpirit, if I cannot think and dwell long upon heavenly things, through weakneſs, let it make up the defect by thinking often. Let the dartings upward be the livelier and thicker, like a Golden Chain which is very long, though the Links be very little.

O let me trade, drive a quick trade with littles; Light gains make a heavy purſe, little frequent tradings will gain me much here.

This ſhort often acting up, will make my heart keep ſtill open to Heaven; keep the path-way thither beaten plain, eaſie, and ſo make it pleaſant for my ſpirit to walk in, make this Meditation highly ſweet, a rare refreſhing.

The frequencies of thinkings heaven-ward, will have this threefold advantage, theſe three excellent fruits.

1. Frequencies of heavenly thoughts will breed and cheriſh an habitual heavenly mindedneſs unto that primitive Grace, that habit of regenerating Grace (which brings a tendency, and bent of ſoul, making it incline heavenward) it will ſuperadde an habitual heavenly mindedneſs, a heart peculiarly and powerfully ready, and active heavenward. As an Artiſt which hath not only reaſon firſt to diſpoſe him, fit him for his Trade, but the peculiar habit, a head and hand for it to underſtand and act as an Artiſt.

2. The frequencies of heavenly, will thereby be an excluſive and thruſter out of earthly thoughts, the right way of a compendious cure: It's not the way ſo much to ſtand watching, and ſtriving to drive them away; to be on the defenſive barely, but to be on the poſitive, in acting good thoughts, that will keep out bad. As if Wine firſt fills the Veſſel, there is no room for Water: if a Treaſury be full of Gold, there is no room for rubbiſh.

3. This frequent ſhort darting upward, will end with leaving an after ſweetneſs upon the palate of the ſpirit; ſhort, when heavenly, will be ſweet, as every crum of Sugar leaves ſome ſweetneſs on the palate; every drop of pure live honey, a delicious after reliſh, ſo this ſhort Meditation.

The Manna that dewed down upon the Iſraelites Camp, lay like ſmall Coriander ſeeds; which they gathered, ground, and made their Bread of, which had a rare relliſh.

This ſort of Meditation may gather ſtill ſome little ſeeds of heavenly Manna, ſoul-Bread, with new freſh delicious ſweetneſs following.

The heavenly minded perſon may, as the manner of ſome is, go ever with ſome rich taſted, and ſented thing in the mouth.

Whenſoever cares and diverſions preſs hard, hang heavy, draw ſtrongly, greatly diſquiet, and weary thy ſpirit; here is an out-let, an eſcape, a rare way of interpoſition and ſoul eaſing diverſion, yea of a ſhort though ſweet, and heavenly ſolace.

It may be lookt on as a ſhadow, a reſemblance of the bleſſed Apoſtles ſudden carrying into the third Heaven: Inſtantly thou this way art above, though preſently below again.

This is far ſurpaſſing all the ſenſual and ſinful pleaſures in the world: Theſe ſhort taſtes, by giving our worldly occaſions the ſlip, and mounting up to Heaven; Theſe ſhort viſits made there, theſe ſpiritual ſhort applications made to Heaven, to the bleſſed God, to Jeſus Chriſt for communion with him and the Father, have more ſweet, pure, powerful, and heart elevating joy, than is poſſible to be had in any carnal or earthly things.

They at the higheſt, brighteſt, and ſweeteſt, have ſomething to top, dim, and embitter them, Prov. 14.13. Even in, &c. But every way of godlineſs, is a path of pleaſantneſs, and ſweetneſs, which none know but ſuch as try it.

I now have (through Chriſts aſſiſtance) finiſht this laſt way of Meditation, ſudden and ejaculatory; and ſo the whole nature and ſeveral kinds of Meditation, with ſuch things as are compriſed in it, according to my ſlender ability, and the opportunity I now could have. I am now next to come to the cogencies and ſtrengths of Reaſons, which are for the farther evidencing and ſupporting of this ſo important Duty of holy Meditation.

CHAP. XXV. Of the Grounds and Reaſons of this ſo neceſſary Duty of Meditation.

SO great and neceſſary a Duty muſt have its ſupport of ſtrong Reaſons to conclude it, and help to bear up the ſpirit better under the weight of it.

Divine and infinite Wiſdom muſt needs impoſe and require nothing without great and ſufficient Reaſons.

I ſhall therefore endeavour to propoſe ſundry of them in their clearneſs and ſtrength, as I can in this ſhort intended piece.

The grounds and farther demonſtrations of this Meditation, I ſhall reduce to theſe four heads.

1. Firſt from the natural order and dependencies of the Faculties of the reaſonable ſoul; and the ſeveral principles of Grace given into thoſe faculties, to enable the ſoul rightly to exerciſe it ſelf to godlineſs.

2. From the tranſcendent Excellency of Divine matters, which muſt have their due and full mindings.

3. From the uſe and ſeveral ends of Divine Meditation.

4. From either the great accruing advantages, or the prejudice upon the due performance, or ſinful neglect of this required Meditation.

1. Ground. From the natural order and dependencies of the ſouls faculties, and the graces laid into theſe faculties, for enabling a Chriſtian rightly to exerciſe godlineſs. God as he made man an excellent creature for excellent ends and operations, ſo he hath made the mind and underſtanding to be the ſouls eye, guide, and director: The firſt great Wheel, the firſt mover, directing and ſetting the other faculties of the will and affections in going and doing their ſeveral offices.

And becauſe mans nature is corrupted and diſabled, of it ſelf alone, to perform things ſpiritual and holy in a due manner, without a new heart, a new mind, will and affections all ſanctified by new principles given in to them: Therefore he muſt have a new light and knowledge, for his natural darkneſs, ignorance and error: A new wiſdom, for his natural folly: A new power and goodneſs of will, for the natural depravity: A new ſtamp of order, power and life in the affections, and holineſs in all the heart, for the diſorder and unrulineſs. The order in both Nature and Grace, is to act from the purpoſe, intention, and choice of the will, and heat of affections: But firſt, the will acts from the underſtanding; that's the Golden Candleſtick which holds the Light, and is the ſpring that brings all motion about, that ſets all the wheels of the ſoul on going: We firſt muſt ſee, and have our guide, before we chuſe, affect, or act.

The Will (as they ſay in Philoſophy) is Potentia coeca, a blind faculty. Therefore the underſtanding muſt guide at firſt: Therefore it muſt firſt act by thinking, ſeeing, and ſhewing, vvhat is to be done; in all rational actings, thinking muſt be firſt.

And to come nearer to our purpoſe, in all works of wiſdom, the underſtanding muſt act, not haſtily, but with heed, not vvith precipitation, but pondering: All heed and pondering requires time for the minds bending it ſelf to a thing, ſearching into it, ſtaying upon it, by muſing and meditating: After due conſideration comes the concluſive dictate of the underſtanding, that this or that is to be done; and before it be done, the Will firſt ſpontaneouſly chuſes it, and then doing follovvs upon determining. Novv as things done rationally and rightly, ſhould have, not bare ſudden tranſient thoughts, but ponderings by time taken; Prov. 4.26. a fit proportion of time: Nothing of moment ſhould be done on a bare preſent apprehenſion, unleſs it hath formerly paſſed under the teſt of deliberation; ſo wiſe perſons act ſtill: True it is, vve do many things in haſtes and hurries; but this is more like brute creatures than men: It is the order God hath ſet in Nature, firſt of all to conſider, then to act.

All wiſe doing is vvith a firſt vveighing: othervviſe it is folly and vanity, vvithout comlineſs, vvithout profit: As in Nature God hath ſet this order, the mind muſt firſt move, and vviſdom in the mind vvill firſt ponder and weigh; not act on ſlight but precedent ſerious thinkings: So in Religion, in all the matters of it vve are to perform, firſt there muſt be minding: None muſt ever in Religion ſay, I mind not what I do: The underſtanding in ſpiritual wiſdom, muſt ponder and conſider all things to be conſidered; and the will then muſt chuſe, and the affections move by the graces in them orderly; and then the executive power muſt act, in ſubordination to the mind guiding, and the will chuſing and intending.

As the underſtanding, will, and affections, are as the ſeveral natural links of the ſoul; ſo conſideration (the ſo noble act of the underſtanding) is to breed and ground the choices and intents of that Queen regent, the Will, and the orderly motions of her handmaids, the ſeveral Affections; and then muſt follow proſecuting and doing that was purpoſed by the Will, and ponder'd by the underſtanding.

As conſideration in things Natural, is fundamental and neceſſary to due chuſing and doing of all things: ſo Divine Meditation is fundamental and neceſſary in ſome degree to the ſpiritual actings of the Will, movings rightly of the Affections, and a religious regular performing what was piouſly purpoſed, and piouſly firſt ponder'd and Meditated upon.

All the Graces that make up the Golden Chain; the Graces that are the ſupernatural ſoul enoblements, that are planted and reſide in a renewed heart by way of principle and habit, are planted and laid into the ſeveral faculties of the Soul, as their relief and help, to ſanctifie them and empower them; ſome in the mind, and others in the will and affections: Theſe faculties have all their ſeveral Golden Links of the Chain of Graces aſperſed among them, and laid into them: But as the faculties of the ſoul are all guided, drawn, and moved by the firſt Mover, the underſtanding, and the act of conſidering: So the graces of the ſoul, all the Golden Links of the whole Chain of Graces muſt move by the firſt Link of the Chain, the light, ſpiritual wiſdom and actings of it by this Divine Meditation. This Link muſt draw firſt: Spiritual wiſdom exerciſed in this holy way of Meditation, muſt be a conſtant foundation and riſe to all the Duties of godlineſs.

This ſhould be at the bottom, and a ſtill quickner to all prayings, readings, hearings, and the reſt: Nothing is well done, that is not firſt well thought on, although the Duties of godlineſs are reciprocally helpful, mutually lending a hand each to other; as Reading, Hearing, Praying, are to Meditating, and Meditating is to them in different reſpects; yet Meditation ſhould and muſt help to make us our firm, even footing, and lively walking in Chriſts ways.

All things from firſt to laſt in our way of Religion, and walking by that Rule, have their due guidance and managings by this helm and hand of Meditation.

God every where in Scripture, when he would have thoſe come right and return, that have gone wrong, and ſuch to go on that have well begun, he calls them to conſideration and minding their ways; Hag. 1.5. Conſider your own ways in your hearts; and again, verſe 7. Iſa. 46.8. Bring it to mind. Put your hearts upon your ways, in the former; here they muſt bring their doings upon their hearts, by conſidering: Ezek. 18.28. He conſidereth and turneth. Conſideration is the riſe of returning: Luke 15.17. The Prodigals returning, was upon his conſidering: common wiſdom acting in conſideration, is the ſouls helm; and ſpiritual wiſdom, acting in Meditation, is the Chriſtians Helm; as the Word is his compaſs, and the Gales of the holy Spirit fill his ſails, and make him move. We cannot look for a Ship to ſail well, without the Helms ſteering well: Meditations Helm muſt ſteer our courſe; our courſe to the Harbour of true happineſs, muſt have its riſe in due conſideration, as the Scripture every where ſhews.

O let me, Lord, keep up ever this right order and method in my walkings; let Meditation be the ſpring that carries all the Wheels of my ſpirit right and even; that ſtill pondering all my paths, my ways may be eſtabliſhed.

This then I propound, as a principal ground of the neceſſity of Meditation, that dependance of the Will, Affections, and actings ſpiritual, on the underſtanding ſanctifi'd, and furniſht with light and wiſdom for ſalvation; which wiſdom and light is the guide to, and ſtirrer up of the will, affections, and endeavours by the means of Divine Meditation.

This I have the more now inſiſted on, in that the great failings of all ſorts riſe from neglect of this conſideration and Meditation, becauſe this conſideration is no more conſidered.

All Chriſtians that would have the Will purpoſe, the Affections move, the executing power endeavour well, muſt uſe the grace of ſpiritual wiſdom, that is the firſt wheel in the heavenly frame of ſpirit, and wiſdom by the way of Meditation, to ſet on going all the wheels of other graces diſperſt through the heart: The Graces planted as principles of ſpiritual life, ſtrength, and motion, and given to animate all operation.

CHAP. XXVI. Of the ſecond ground of this ſo neceſſary Duty of Meditation.

HEavenly things ſhould have not only a meer ſeeing and knowing, but a minding and meditating, from their obliging and challenging excellencies (Prov. 8.6. and 22.20. Excellent things, have I not written to thee excellent things, ſaith Solomon. Phil. 3.8. For the excellency of the knowledge of Chriſt, &c.) their ſo far tranſcending excellencies, their rare objective excellencies, give me leave to call them ſo; that is, they are not only excellent things in themſelves, though never known or ſhewn to us, but they are made to be excellent objects for our obſervation and minding: All made to be minded; but ſome of them more peculiarly made and prepared, made great, made high, deep, and large, fil'd brim full, yea running over, with both native excellency, and likewiſe ſutableneſs for us, ſutableneſs for our ſpirits to act and make their chief abode of ſeriouſeſt thoughts upon; for a ſpiritual and holy eye to fix upon, and be pleaſed in. As in Philoſophy they reaſon, if there be objectum ſenſibile, an object of the outward ſenſe (and that which eſpecially is excellent) if there be Odours and rich Scents; if ſounds, excellent ſounds; or if there be rare Colour, Feature, Motion; and that ſo excellent object Light, eſpecially ſuch glorious Lights as the ſeveral Stars, the Moon, and the moſt glorious Sun; there muſt be thoſe Senſes of ſmelling, hearing, ſeeing, which may perceive their objects and receive the pleaſure and benefit of them, otherwiſe they muſt be all in vain. If there were no Creatures with any Senſes to perceive theſe Objects of Colour, Light, and the reſt, to what end were any of them?

What uſe would Colour or Light be of, without any eye to behold it? The omniſcient God he cannot need it: The Angels and Spirits being without bodies, they do not need it: Creatures blind, and Creatures made without ſenſe; Elements, as Earth, Water, and the other: Elementaries, ſuch as Stones, Metals, Trees, and ſuch like inſenſitive things, they need it not; neither need any ſmells, ſounds, or taſtes, only the ſenſe is ſuted to the Object, and the Object to the ſenſe: The Object is made or manifeſted and ſhewn for the ſenſe.

So if there be ſpiritual Objects, and no ſpiritual eye fitted for them, and if ſpiritual Objects be held forth and ſhewn, and there were never any eying of them, they then in that reſpect (as to their holding forth) would be in vain: And the ſpiritual eye would be in vain, as if the eye had no Object to behold, it would be in vain, and as no eye at all.

Therefore doth God in Scripture call ſo oft for a beholding of the things of Heaven, becauſe of their excellencies purpoſely ſhewn for that end: Joh — Behold the Lamb of God. 1 Joh. 3.1. Behold what love the, &c.

Therefore when there are ſuch abundance of ſpiritual and heavenly things, ſet out in ſuch rare Colours and proportions, ſhining in ſuch high ſplendour and glory: When ſo many moſt bright and beauteous, when ſo great and extenſive rarities and excellencies, beam forth and ſhine ſo gloriouſly in heavenly and ſpiritual things, there then needs muſt be an Eye, a ſpiritual Eye, for theſe ſo excellent Objects, to behold them and be exerciſed about them.

Yea, when there is ſuch a height, depth, latitude, and length, and vaſtneſs every way, of dimenſions of excellency ſhining in them; and this purpoſely, that they may be viewed and admired, and alſo improved; therefore there muſt be an anſwerable eying and conſidering.

1. A real ſincere acting of minding and meditating, to anſwer their moſt real worth. 2. A deep ſearching of thoughts, to anſwer their height and depth of excellency. 3. An abode and dwelling and enlarging of thoughts, to anſwer the latitude and extenſiveneſs of excellency in them, that all their glory and excellency, ſo near as can be, may be known and taſted.

The excellencies therefore of ſpiritual things are for eying and pondering, the greatneſs of their excellencies for great eying and earneſt Meditating.

Therefore we find that great Artiſt in Meditation, the holy Pſalmiſt, ſo buſying his thoughts and meditating in ſeveral things; as about God and his Glory, Greatneſs, Holineſs, Righteouſneſs, Truth, Mercy, Severity, and Power, Pſal. 104. Pſal. 12.6. About the Word of God, in thoſe ſhining rays of its infallible Truth, Purity, Perfection, mighty efficacy, and glorious excellencies, Pſal. 19.7, 8. Pſal. 119. And ſo about the works and ways of God, 2 Tim. 3.16. The bleſſed Apoſtle Paul was ſo acted in his thoughts about the Word of God and the Goſpel, Chriſt and Free Grace, the fullneſs of Chriſt, Epheſ. 2.4, 7. the workings of his Spirit, and the whole myſtery of godlineſs, 1 Tim. 3.16. Thus other Saints in Scripture, Prophets, Apoſtles, and divers elſe.

The wiſe hearted will have their eyes thus exerciſed, they think bare knowing, without due Meditating, is an undervaluing of ſpiritual things.

CHAP. XXVII. Of the third Ground of this Meditation, as to ſeveral ends and uſes.

THE third great ground of this neceſſary Duty is from the Ends, and the great concernments of them, as to all ſorts of perſons.

1. For a ſinners firſt converſion to God.

1. Meditation is a Duty incumbent on, and highly neceſſary for perſons yet ſtrangers to God, to bring them home; Ezek. 18.28. Becauſe he conſidereth and turneth, 1 King. 8.47. If they bethink themſelves and turn; returning of the ſinners is upon conſidering and ſelf bethinking; thus the Prodigal, Luke 15.

No man ever truly converts to God, without ſome conſideration of his Miſery, with his abſolute need of Chriſt and his Grace, and flying to him.

Although the efficacious drawing of a ſinner be Gods work, he awakens, convinces, humbles, and he changes the heart; yet not without the ſinners conſidering, minding, mourning, ſeeking, and ſtriving. God converts men as reaſonable Creatures, and converſion is founded on the deepeſt ſet reaſons, and the ſtrongeſt working and prevailing arguments in the world. God he awakens, and the ſinner looks about and conſiders, he reaſons with himſelf, as the Prodigal, and out-reaſons himſelf, but by Gods mighty working, keeping down the hearts corruption, and by its quickning the ſoul with a new living principle, and ſo he reſolves and returns to God: If more would muſe and conſider, did do it duly, more, God enabling, would return.

When the one is to be done, the other ſhall be done, men ſhall come to conſider and ponder.

2. For all renewed repenting.

There's great neceſſity of conſideration for our renewing our returning continually; for holding up an evenneſs and conſtancy of renewed repentance. Pſal. 119.59. I conſidered my ways, and turned my feet to thy Teſtimonies: Freſh godly ſorrow, ſelf-loathings, ſerious returnings, muſt have new freſh conſiderings of the ſinfulneſs of ſin, and laying loads of aggravations on particular new warpings and miſcarriages. Eſpecially greater Repentings require a deeper and larger foundation in conſideration, as David did in Pſal. 51. that evidences great and deep thoughts of heart.

3. For a vigorous acting of Grace.

For vigorous acting any Grace, Faith, Love, Hope, Fear, Humility, Patience, and others, as is frequently ſeen in the Saints in Scriptures, what reaſons and perſwaſions, they drew out of the depths of conſiderations; Job, David, others!

All the heart Graces are ſtirr'd and acted in ſome meaſure by conſideration, either of the command enjoyning, the Promiſe encouraging, threatning awing, examples exciting, arguments in ſome ſort or other inducing and helping.

It is ſomething that works and weighs, is firſt pondered before the ſoul acts, or is rightly moved. A Chriſtian acts not as Water or Fire, which move by their own inclination: But as men act in things as men, which is by choice and free election, but upon preceding inſtigation of Reaſon and conſideration.

Grace, though it be a ſpring of living water, it is not that which runs over of it ſelf: That's for Heaven, where the heart will be full and run alone: It is not like the ſpring-head of Jordan, that ran of it ſelf, but like Jacob's well, that had always water, but muſt always be drawn: It muſt be drawn out by conſideration.

Chriſtians miſtake and complain oft of their hearts, and would have them like a running Spring, to run, to act alone: when here in the beſt, though there be water, as in Jacob's Well; yet the well is deep, there muſt be drawing for every drop, or none will come. Therefore to make it come, the Bucket of Conſideration muſt be letting down, and pulling up, and ſo pouring forth. What the Apoſtle ſaid to Timothy, 2 Tim. 1.6. Stir up the gift that is in thee, muſt be ſaid to all, and done by all, that would do any thing.

Some Horſes, we ſay, go on meer Metal, without out provocation of ſwitch or ſpur; others will go well with ſome ſtirring up: So our hearts, if good, will go on in godlineſs, but not on meer Metal, but with provokings of conſiderations.

There ſhould be endeavoured the beſt and ſtrongeſt mindings and reaſonings, if we would act Graces vigorouſly and ſtrongly. There's a neceſſity that ſtrong purpoſes and reſolutions, for believing, truſting, loving, hoping, all acting, all enduring ſtrongly; be bottom'd in ſtrong mindings and conſiderings: The fuller the conſideration, the better the actings of Graces; the ſtronger the ſpring in the Watch, the better all the Wheels move.

CHAP. XXVIII. Of other ends of this Meditation.

4. FOR all Duties and holy performances, there is great neceſſity of Meditation, in ſome due meaſure, for a due, wiſe, warm, lively, and ſpiritual acting them, acting from the right principle of Grace within, by the right rule eying the Word, and to the right mark and end, ſalvation: Real and vigorous performing in this ſort muſt have ſome good allowance of pondering what we are to perform.

This is very conſpicuous in holy David, ſo great a performer of holy Duties, Praying, confeſſing and praiſing; his prayings, and all things in that way, he calls his Meditation. Certainly, thoſe ſo excellent Pſalms of prayings and praiſings were no flaſhes of a meerly raiſed phanſie, or ſome haſty runnings over of a hot Brain; not an uttering what came next, but the paſſages ſo rare, ſpiritual, and heavenly, and ſo ſtrongly rational; as they had a touch from Heaven in the Spirits guidance and aſſiſtance, ſo they had a tincture from a wiſe holy heart within, laying them aſteep in conſideration, and acting them with it in higheſt heeds and mindings, concurring with their utterings. Things ſo well ſpoken, muſt be well weighed, eſpecially when they alſo were to be Scripture Records. For holy Prophets and Scripture Pen-men were to uſe their own natural gifts, and their graces, in their writings, though the Spirit of God infallibly guided, ſometimes raiſed and elevated them above themſelves: Duties of Religion ebb and flow, are more lively, ſpiritual, and heavenly, or more dead, carnal, and ſuch as run lower, according to their fomentings and feedings from the warm ſpring of Meditation; thus in our praying and other duties we may daily experience.

Chriſtians complain they are dead-hearted and cold, ſlight and perfunctory in performances; confeſſions are not accompanied with heart-meltings, ſhame, and ſelf-loathings; Petitions not with fervency, ſtrong cryings, and earneſt wreſtlings; Thankſgivings not with that flame of love, and joy, and high admirings of the ſo great goodneſs, and rich free Grace of God in his ways and diſpenſations toward us; commonly the cauſe is, the ſpring of Meditation is ſtopt, the ſoul runs not in ſuch a current of conſiderations and quickning reaſons as it ought, and uſed to do.

When any part or member of the body fails in heat, ſenſe, or motion; where there is actio laeſa, as the Phyſicians ſay, there's principium laeſum; that is, where is an action or acting hurt or hindred from its natural and uſual way, there the principle and feeder of that action hurt and failing, is hurt and failing it ſelf.

As when failing of ſence or motion in an Hand or Leg, it's num or cannot ſtir; this is from the cold clammy humors lying at, and obſtructing the heads of thoſe Nerves that did convey motive or ſenſitive ſpirits to that part is num or motionleſs. Now,

Meditation is a head or riſe of motions ſpiritual, Reaſons and Arguments are as the Nerves that convey and ſtir up heat, ſpirit, and motion into holy performances.

This is one very great cauſe holy Duties are no more lively and warm, the cure muſt be in removing the obſtructions, opening the ſpring-head of Meditation, making that run freſh and full in ſuch conſiderations as may warm and quicken: The wiſdom of Chriſtians therefore is to take as we ſaid, that great Artiſts way, the holy Pſalmiſt, that acted godlineſs ſo eminently; and among others upon this eminent acting ſtill of Meditation, he tells how he prayed day and night, and how he ſtill praiſed and highly rendred his thankſgivings and bleſſings, and he tells you how, he meditated day and night.

And he tells you his Meditation aſſiſted and contributed, as Pſal. 5. He tells you his Prayer was his Meditation, becauſe aſſiſted, quickened, and prepared by Meditation: If Chriſtians would uſe to Meditate more carefully and conſtantly, it would help to keep up better the vigour of Prayer, ſo would it likewiſe keep life and warmth in all other holy duties.

No Chriſtians are warmer at the heart, and livelier in holy ſervices, than thoſe who meditate moſt; but never expect the one without the other: Keep this Fountain open and ſtill running; this is the water to drive the Mill, the Wind that moves the ſails, the ſpring in the Watch that carries all the Wheels and keeps them going, I ſpeak as to that is to be done on our part, otherwiſe God does all in all.

5. Meditation is neceſſary to be an excluſive and keeper out of evil and vain thoughts, and to diſlodge them; naturally all the imaginations of the heart are evil, and only evil continually, Gen. 6.5.

Vain thoughts lodge and repoſe, as in a Bed, in a carnal heart: Jer. 4.14. How long ſhall thy vain thoughts lodge within thee? Epheſ. 4.17. Walking in the vanity of your minds: The way and walk is in the vanity of the mind. To diſlodge theſe lodgers, and ſhut them out, is by accuſtoming and exerciſing the mind to good thoughts, to be the excluders of bad thoughts. The Learned Sir Francis Bacon obſerves, as the cures of bodily diſeaſes are by applying things contrary to them, ſo the defects of the mind are helpt by contrary ſtudies: Poetry makes men witty, Hiſtory wiſe, the Mathematicks ſubtil, Natural Philoſophy deep, Moral Philoſophy grave, Logick and Rhetorick able to contend, theſe Arts help the defects of Nature, by working contrary habits proper for the cure of thoſe defects.

So in ſpiritual diſtempers and defects, there are ſutable cures and remedies, by applyings and actings of the contraries: So Rom. 8.13. If ye mortifie the deeds of the body by the ſpirit: All ſins, particular ſins are mortifi'd by thoſe Graces are contrary to thoſe ſins; ſo diſtruſt is mortified by holy truſting, paſſion and wrath by godly meekneſs, Pride by Humility, worldly affections by heavenly affections ſtill acted, and ſo evil thoughts by good, roving, wandring, and wild imaginations by Godly Conſideration and Meditation: which accuſtoming our ſelves unto, will work off cuſtomary, vain, and wandring thoughts; a holy principle of Meditation, the ſinful principle of evil thinkings.

It is not ſo much the ſtriving and tugging againſt corruptions to keep them down, though we muſt both watch and war againſt them, but the acting of the contrary Grace that beſt relieves us; to ſtrive after a bare ſuppreſſing of ſin and of evil thoughts in particular, comes to little.

This is a kind of being only upon the defenſive; for an obſerving and marking the riſings and ſtirrings of corruption and ſins, it may be with a good meaſure of grief and reluctancy, but this is rather a telling and reckoning the evil thoughts and ſtirrings, and lying expos'd ſtill to freſh aſſaults, leaving corruptions opportunity to return ſo oft as they will, than to abate and ſuppreſs them: It can do little unleſs we go this way to work: The beſt and neareſt way to diſlodge and exclude evil thoughts, is by lodging and acting good thoughts, in this way, this ordinance of Meditation, which will keep us: God keeps us, when we keep his and our way: The way when they come, as we ſhould againſt evil thoughts act deteſtation, but withal act diverſion; act not deteſtation alone, but diverſion: Let thy heart both turn inwardly againſt them, and turn alſo from them, by turning upon ſomething is both ſpiritual and ſeaſonable.

So ſoon as the Poyſon of evil thoughts would infect, take the antidote, the beſt preſervative of diverſion to, and acting of good and holy thoughts, the art of diverſion is better than meer acting ſtill of ſtriving and oppoſition.

Yea, Secondly, Meditation is to be exerciſed, not only as an excluſive of bad thoughts, but for an introductive of good thoughts, good thoughts in a way, for an arriving at habitual heavenly mindedneſs; for an introductive of heavenly mindedneſs, where there was formerly a walking in the vanity of the mind: Gen. 6.5. All the thoughts of the heart evil continually; cuſtomarily, habitually evil: for, I ſay, an introductive to heavenly mindedneſs; and likewiſe for an improver of heavenly mindedneſs daily.

In handling the Explication of the deſcription of Meditation, when the ends of it were mentioned, among other ends, this was one; Meditation muſt be performed to be a moulder and framer of habitual heavenly wiſdom, making the ſpirit of a Chriſtian habitually wiſe; ſo I adde now, Meditation is to be performed, to introduce, and after that, improve an habitual heavenly mindedneſs.

It is not only incumbent on thee to ſhut out evil thoughts, and endeavour good thoughts, to take up the old lodgings of the evil, and ſo thruſt and keep them out, but thou muſt by Meditation, by conſtant uſing it, endeavour habitual heavenly mindedneſs.

In all truly gracious hearts, a principle that inclines, that introduces a bent and tendency of ſoul heaven-ward; but this at the firſt is a tender bud, it is but weak and inclines weakly, acts feebly in compariſon of after time, when it's grown and ſtrengthened by exerciſe; when we exerciſe and uſe to meditate, this dips and dyes the ſpirit into the tincture and Grain Colour of habitual heavenly mindedneſs.

Though the firſt fundamental inclination, and bent of ſpirit heaven-ward, muſt be ſought till it be found, the carnal earthly mindedneſs changed into heavenly; yet this, if we were never ſo aſſured of it, muſt not ſatisfie; here no Chriſtian muſt ſet up: But to the now firſt principle and the fundamental habit obtained, this ſuperadded acquired habit, ſhould be this ſecond grand endeavour, and intenſion, firſt to have the ſpiritual habit, the new fundamental heart-tendency, then to have this inclination heightened, ripened, and corroborated, by habit attain'd upon frequencies and conſtancies of practice, and uſing this heavenly meditating. This David, the excellent example of actings in this high-way to Heaven, God ſays of him, when he was very young, when Samuel came to annoint him, he was one whoſe heart he lookt on as being principled with piety and real holineſs, he had a heart inclined, ſet for God and things heavenly; but he acted holineſs, exerciſed himſelf in it, and in this particular way of Meditation, till it ripened and arrived at habitual meditation, from holding up a conſtancy in it. This may be gathered from the character he gives of a godly man, and from his own ſtill practice; Pſal. 1.2. In the Law of the Lord he meditates day and night; when a man begins to be godly, hath the principle, this will incline him to begin this godlineſs, this meditation: But then godly wiſdom teaches to practiſe it, for to uſe meditating, to get a hand at this rare work, to come to an habitual heavenly mindedneſs: So David that was ſo wiſe, ſo excellently wiſe, as Pſal. 119.98, 99. he had acted the fundamental principle, Pſal. 119.112. He inclined his heart to keep all the Commandments alway; and he exerciſed meditation to babitual heavenly mindedneſs; for he tells us, Pſal. 119.97. Pſal. 63.6. he meditated all the day, meditated in the night watches; when he ſtill awoke he was ever with God. He gets the habitual heavenly mindedneſs, and then it was eaſie, and by being ſound eaſie, it was withal his delight Meditation at firſt, the burden and yoke of heavenly Meditation, lying on the weak ſhoulders of the new Convert, with only his new principle of grace begun, is a hard and heavy work; though the ſpirit be willing, yet to perform it is weak: But when this work is carried on, and daily practiſed, then by cuſtom and habit (an acquired habit) then it is eaſie, then 'tis the great ſoul-ſolace and delight. David's habitual beavenly mindedneſs, was the rare product and iſſue of his meditation; he found it ſo, and therefore followed the faſter: Therefore this ought to be a grand intendment: A heavenly mindedneſs, when 'tis habitual, when it is corroborated, and of a young tender Plant is grown to be a Tree of ſtrength, and yet is growing more; this is a rare excellency, and gloriouſly ſweet attainment; a heavenly minded man, how excellent is ſuch a one generally in all mens tyes?

This makes a Chriſtian ſtill with God, have his way above, his converſation in Heaven, Pſal. 139.18. Phil. 3.20. feed on Manna, fill with peace and joy, overflow and abound in ſingular fruitfulneſs towards others.

Out of the abundance of heart-heavenlineſs the mouth ſpeaks, and the whole converſation ſhines in an exemplary walking.

Therefore the heart muſt be meditating upon heavenly things, that it ſtill may be framing and fixing bigher in habitual thinkings. Meditate thy ſelf into heavenly mindedneſs, that ſo bleſſed and glorious frame. To conclude this third Reaſon: Therefore the Scripture holds forth Meditation in ſeveral ſorts. 1. Daily doing it in courſe. 2. Then occaſional meditating as a ſuperaddition. 3. And that of ejaculation, or ſhort and more ſudden darting up the thoughts to Heav'n, to come in as an Auxiliary & ſupply, when the other Meditation, more ſolemn and ſet, cannot be uſed; Ejaculations may oft interpoſe in our courſe. This is a wedge may be driven in, enter the throng and crowd of occaſions; when matters lie before us as tough and knotty pieces of wood, when they will not give way to meditation at large, but hinder it, this wedge may and will ever enter, if we apply it, to keep up the conſtancy of heavenly mindedneſs.

Ah how ſhould my ſpirit bleſs abundantly that God, who hath ſo fully provided for a lying open of 〈◊〉 way to Heaven, that my ſoul may mount up 〈◊〉 ſo frequently, and be either detained above by 〈◊〉 Contemplation, or at leaſt to touch at Heaven by 〈…〉

CHAP. XXIX. Of the fourth ground that ſupports this Duty of Meditation.

4. THE fourth and laſt ground to ſupport this weighty work of holy Meditation, is the conſideration of the great advantages or diſadvantages, ariſing from the careful performance, or careleſs neglect of it. Every Ordinance of Chriſt hath holy advantages attending it; thoſe who uſe them aright, daily experience how good it is to walk in the King of Heaven's high-ways.

1. The firſt I ſhall name, is that ſo glorious advantage of improving our communion and acquainunce with God, Job. 22.21. 1 Joh. 1.3. No communion we can expect, much leſs can we improve it, out of the uſe of holy Ordinances, whereby we draw neer to God, and God to us: Although God himſelf be not ſo tyed to theſe ways, but he may come to us, when and how he pleaſeth; yet we are tyed to Gods Ordinances, as our ways of acquaintance with him; and when in a holy manner we draw neer to God, he hath promiſed to command the bleſſing to us, Pſal. 133.5. Pſal. 24.5. He ſhall, &c. Meditation being then his Ordinance, it is a way of communion, a ſingular way of acting our ſpirits towards him, of acting our minds and thoughts in a way of reference to him, either more directly or leſs; ſometimes Meditation is acted on his infinite excellencies, in ſeeing his infinite beauty and lovelineſs, admiring and glorifying him; and by this Contemplation we come to an improvement of our knowledge, to underſtand more of him, an enlargement of affections, encouragement of our wills, chuſings of him, and aimings at his glorifying and exalting; excciting and ſtirring up the Graces of Faith, for ſtronger recumbencies on his All-ſufficiency, love to cleave more, humility to ſtoop and ſubmit more, patience to endure more willingly, and other Graces to act higher in their ſpheres and ranks; by all in the ways of exerciſing them, to own him and have him more to be our God. Meditation helps to move and carry the ſoul, and all that is of it and in it, towards God: And when we act upon him, open the doors of our hearts to him, Rev. 3.20. God he comes in and manifeſts himſelf in his Grace, Quicknings, Supportings, Comforts; he ſups with us, as Rev. 3.20. and we ſup with him, he is pleaſed and delighted with our Graces exerciſed towards him, and we ſup with him in his manifeſtations of himſelf to us, in his helpings of us, gladding and chearing our ſpirits, raviſhing our hearts with the taſtes of his love.

CHAP. XXX. Of ſolace and ſpiritual pleaſure, another end of Meditation.

2. AS it is a way of ſingular communion with God, ſo it is for a heavenly walk, of great ſoul-ſolace and delight; a path of pleaſantneſs, to walk, turn, and recreate thy ſpirit in; as Solomon, Prov. 3.17. Her ways are ways of pleaſantneſs, all her ways; all the particular paths in thoſe ways, and therefore this way; and it is made purpoſely by Chriſt, for his people to walk and turn in: One of the ſtately large high walks in the King of Glories Garden, for thy walk and ſweet refreſhings. Travelling abroad to ſee ſundry Countries, Towns, Cities, and the great varieties of Objects there, is counted a rare ſight, a great pleaſure and contentment.

Travelling with the Eye of Reaſon, amongſt the great myſteries and rare ſecrets of Nature; and by ſearching, curious exquiſite ſearching, to make new, ſtrange diſcoveries of Natures implanted excellencies; the makings and framings ſo admirable, the properties and efficacies ſo ſtrange and amazing in ſo many ſorts of things. This travelling in theſe cloſe walks, theſe hidden ways ending in new, rare and uſeful experiences, is a very ſingular pleaſure to many, but peculiarly to elevated, and refined parts and wits. But travelling with a ſpiritual eye, among ſpiritual, holy, and heavenly Objects, and to ſee this whole proſpect, take a view of all the varieties of heavenly beauties and glories, meeting us in our walk; this is a raviſhing ſolace indeed, beyond all others, as far as Diamonds tranſcend the dirt, or the glorious lights of Heaven do clods of Earth or Dunghils.

In Pſal. 119.14, 15, 16. the Pſalmiſt tells what in Meditation-walks he met with, more ſolace than in all riches, of which he had ſo great abundance, a Kingdom of his own, and the rich ſpoils of other Kingdoms alſo.

Carnal and ſenſual perſons, ſtudy ſometimes, and act great curioſity to heighten and enlarge pleaſures, and to find out new, rare pleaſures, not taſted before: Oft they are at a loſs, and diſcompoſed, for a not having ſome new pleaſures, as being cloyed with the old. But here is a way for a heavenly ſpirit, of unwearied walking, of ever taſting larger pleaſures: Of ever finding freſh and higher, more pure, more permanent pleaſures, ſuch pleaſures that enlarge the heart, and then enlarge themſelves in it; ſuch pleaſures that come fuller, freſher, ſweeter in, and then there fix and dwell.

Joh. 15.11. Our Saviour tells us of a full joy, and of a remaining joy: who can tell you ſuch happy tidings, where elſe any ſuch joy is to be both felt and fixt? But in ſuch ways where Jeſus Chriſt, the water of life, ſprings forth and flows; the Saints meet with it, drink of it abundantly; meditate to drink, meditate and drink: They meditate, and in their walking meet with rare, rich things, ſurpaſſing ſweet: Pſal. 104.34. David faith his Meditation of God was ſweet; certainly it was ſo, and he means unſpeakably ſweet; meditation on the word and works of God, were abundantly ſweet, O how ſweet muſt meditation of God himſelf be?

Meditation brings in, and gives down ſweeter and more ſurpaſſing pleaſures, than all earthly carnal things can; ſo much beyond them, as Manna from Heaven is beyond baſeſt bread, meaneſt fare; as the Wine of Chriſt's miraculous making, beyond the water it was made of.

Three things eſpecially make pleaſures excellent.

1. When the pleaſurable things are rich and excellent, as Nature yields them, as rare fruits, rich ſpices, and the like. 2. When they are rare and excellent, as Art redutes them, as Art meliorates and perfects them. 3. When they have a right and curious, an exquiſite receiver, and perceiver: As when pureſt Fountain Waters are fetcht freſh, in a pure clean Veſſel, and have a curious Taſter: Or as the richeſt Grape, by the beſt art, is made into Wine, put into the beſt Cask, and hath beſt ordering, and then comes to an exquiſite Palate: Or ſome excellent Fleſh or Fiſh is by the beſt art prepared, and by the exquiſitely right and curious Taſter diſeerned.

1. Meditation it hath thoſe kinds of Objects, which in their own Nature are moſt tranſeendent, pureſt Springs and Rivers of Water of life, the things moſt ſoul-ſatiating, and unſpeakably delighting; the moſt glorious God, the unſearchable riches of Chriſt, the holy Spirit the great Helper and Comforter, the pure and perfect Word, the precious promiſes, heavenly Ordinances, glorious Grace, and eternal happineſs. Theſe are in themſelves moſt excellent, and therefore the higheſt ground for our Meditations walk, for ſolace, and pleaſure, and he higheſt.

2. They have the moſt excellent means of preparing and fitting them for a right taſte; the Art and skill of the bleſſed Spirit, 2 Pet. 1.21. Prov. 8.9. by his fitting them, and ordering them to the beſt ſutableneſs for us, both for our minds and hearts, underſtandings to know them, wills and affections to cloſe with them: They are made plain and perſpicuous, perſwaſive and operative; they have a ſuitableneſs conferr'd by an infinite wiſdom of a God that knows how beſt to deliver them, as he hath done it in the Scriptures.

3. They have the beſt ways of receiving and perceiving, namely the higheſt kind of wiſdom, a rectified and elevated underſtanding, with a ſtamp and rare principle of ſpiritual judgment, 1 Cor. 2.7. and heavenly mindedneſs, diſcerning and ſavouring of ſpiritual things, in allowing and approving of them, 1 Cor. 1.15. He that is ſpiritual diſcerneth, Phil. 1.1. Approve things that are excellent.

So the Will and Affections they receive, and have the excellent principle of reliſhing, and ſavouring ſpiritual things, in chuſing and complacency, in love and joy: O how I love thy Law, Pſal. 119.97. Thy Teſtimonies are the joy and rejoycing of my heart, Pſal. 119.111. This is from the principle of Grace, that gives in an ability of reliſhing the ſweet and ſavoury things of Heaven.

But when all theſe concur, as it is in a holy heart, and in reference to it, the pleaſure is moſt ſurpaſſing, far beyond others, where the nature of the pleaſures is lower, the preparation lower, and the receiver and faculty of taſting, of either outward or inward ſenſe, or of a meer natural and carnal heart, in its beſt wiſdom and moral excellencies, is far lower. Meditation is the rare way to ſoul-ſolaces, and ſweeteſt pleaſures, as bringing in the moſt excellent delicacies, and ſtirring up the holy heart to act its principles in the Mind, Will, and Affections, of taſting and reliſhing them, and ſo to have let in the ſweet pleaſures and refreſhments of them.

The rareſt hours, and richeſt ſoul Banquets have been prepared and come to, uſually by this way of Meditation: when the ſpirit goes up to Heaven by holy Contemplation, Heaven comes down to us by rich Conſolation. Heavenly comforts meet us balf way, fill us brim full, and ſometimes to ſuch runnings over, as we know not how to bear up under the glorious fulneſs of them: Never doth any ſenſualiſt or any ſinner, in his way, taſte of ſuch pleaſures; Prov.— Meddles not with Saints joy.

It is not poſſible that ſenſual and brutiſh pleaſures ſhould be ſuch as intellectual; nor intellectual in meerly ſinful ſpirits, ſuch as ſpiritual and heavenly Meditation, being a ſpiritual operation acts higher, returns the pureſt, higheſt and moſt raviſhing pleaſures. Let the Saints Experience give in evidence; and if ſinners try upon heart changing and elevating Grace, they then will find, that no ſenſual, nor any pleaſures of moſt raiſed Fancies, or higheſt notions can hold proportion with ſpiritual pleaſures let into the heart, and taſted from this Divine Meditation.

There are many other high advantages I may add; as particularly,

1. As for brightening and clearing of knowledge, this was mentioned on a former occaſion.

2. Meditation ſerves for improving the judgment; the moſt judicious Chriſtians are ſuch as meditate moſt: Perſons of a ſhort ſpirit, whoſe thoughts are not full length, not well ſized, where thoughts touch as a perfect round thing, on a perfect plain; as lightening paſſes through the Air, and ſtays no time: Not like the Sun that not only ſhines but ſtays, that ſtaying of his light makes the beſt diſcoveries of things; ſo when things are ſtayed, and have fuller length of time; this is the way to be a judicious Chriſtian, to attain a ſpirit of judgment; the ſhorter you think, the ſhorter will you be of a judiciouſneſs in the things of Heaven.

3. Meditation keeps up and improves an awakened and tender conſcience, as bringing in more plenty of light, and acting it more upon the ſpirit, acting ſtronger reflections, deeper ſearchings, fuller diſcoveries in reſpect of the frame of the ſpirit within, and the converſation without: They that ſtudy themſelves moſt, will be moſt awakened to greater ſenſibleneſs, care, and fear, and ſet the ſtrongeſt watches upon their deceitful hearts.

4. Meditation makes a Chriſtian keep up his actirity and livelineſs; the beſt actings are bottom'd on the heart, put beſt in frame by raiſed elevated, and moſt ſpiritualized thoughts: It is greatly conducing to greateſt growth; ſouls if we would have them fat and flouriſhing, Pſal. 92. have the Garden of Graces, and the Beds of Spices flouriſh and flow forth, they muſt have as the other helps of heavenly Ordinances, ſo the hand of a conſtant Meditation to water them: he that beſt orders the firſt Wheel, the firſt Mover, will have all the following move more regularly and exactly.

The ſpiritual diſadvantages muſt needs be great where holy Meditation is neglected and never uſed, or but ſeldom, or ſlightly uſed. The advantages may be the rule of judging the diſadvantages; but I ſhall in particular mention ſome of the ſpiritual diſadvantages, and then come to the improvement of all that hath been ſaid.

1. The firſt diſadvantage, and that is a prejudice to purpoſe a total neglect of Meditation, or an uſual doing it ſlightly and formally, not ſeriouſly and diligently, is a great and principal ground of mens abiding in a ſtate of vanity, a living wholly to no purpoſe, but utterly beſides the grand end that man was made for, that ſupream end, the infinitely wiſe God, the maker of man, and thereby the total and abſolute proprietor in, and owner of his all, and that end of living to God, and glorifying him; vanity, I ſay, in a wholly miſſing his end and chief mark: For who can take aim at any mark, that eyes it not, or looks not earneſtly and evenly at it; that either looks quite another way, or looks with a regardleſs eye at the beſt? The bleſſed Apoſtle tells us, he lookt with another eye, Phil. 3.13. with an eye that lookt not off, or lookt eaſily; but the beſt mark had the beſt aim, he lookt for life.

The Scripture calls a ſinner a vain man, Jam. 2.20. for his living beſides his main end, ever in every thing miſſing that chief end; which riſes from being wanting in aiming right, and that want of aiming is for want of minding. Never can aiming, which is an act of the Will (intending is an act of the Will, aiming is the intending of a mark) never can aiming be right, unleſs conſidering or meditating be right, be due and earneſt, with evenneſs and conſtancy: That heart which comes not to be reduced to minding its chief end, will miſs it utterly at laſt.

The reaſon why there is ſo much vanity in the beſt, is partly, yea greatly upon this little minding, this ſlight, uneven, and ſeldom looking wiſhly and well at the main mark of God and happineſs.

2. Diſadvantage, ſinful ſecurity, a ſleepy ſoul ſtate, and heart hardning, a ſinking and decaying in godlineſs, is grounded much upon diſuſe of meditating, eſpecially Meditation of review and ſelf-reflections.

Jer. 8.6. No man repented, every one ruſheth into his courſe: Not conſidering, bottoms both ſinners, and Saints ſecurity, and growings worſe.

If faln aſleep, if falling and in a declining ſtate, awakening and recovery muſt be by ſelf-bethinking, 1 King. 9.47. No wiſe man but hath need of frequent reviews, and weighings again over and over, of the beſt of his doings, much more of the Errata, the Errors of them.

3. Givings way to evil and vain thoughts, will follow your neglect of good thoughts.

The mind will be ever buſie, if not in good, then in that is evil; giving way to vain thoughts is very dangerous; men by giving way to vain thoughts provoke God to leave them, to give them up to a walking in the vanity of their minds, Epheſ. 4.17. and at laſt as to a cuſtomary vanity of mind, God may give them up to judicial diſ-reliſhing, and abhorring holy things, and the thinkings of them, and ſo periſh in them.

O let therefore the good hand of my God, ſo ſtay up and act my weak and warping ſpirit, with the ſtrongeſt and moſt efficacious Reaſons and inducements, in this ſo greatly important and neceſſary, ſo ſweet and bleſſed an Ordinance, this heavenly meditation, that I may ever prove a better Artiſt in it, a better Chriſtian by it!

Having now diſpatcht the reaſons and grounds of this ſo great and neceſſary Duty of Divine Meditation, with thoſe things which concern the nature, and ſeveral ways or ſorts of it; I muſt now come to the fourth and laſt propounded particular, namely the right improvement of the Doctrine or aſſertion of the neceſſity on all, to meditate upon heavenly and ſpiritual things, to exerciſe themſelves in this ſo concerning, advantageous, and bleſſed buſineſs.

CHAP. I. Of the improvement of the Doctrine of Meditation, by way firſt of inſtruction.

THis being ſo concerning a work, and having ſo ſtrong an influence upon the whole courſe of Chriſtianity; let us now endeavour to beat out this Gold, extend it and make it appliable to the ſtate and condition of all ſorts of perſons, in all the uſeful ways we can.

1. Inference. Then if Meditation on ſpiritual things, and earthly in a ſpiritual manner, in ſuch ſeriouſneſs, ſearchings, and dwellings of the thoughts upon them, for ſuch high and holy ends, is ſo needful for all Chriſtians to exerciſe.

Inſtruction 1. It ſerves then to hold forth a light of inſtruction to all that own the Lord Chriſt, the Golden Scepter of his Word, and the obligation laid ſo indiſpenſibly on them, to ſee how they are call'd upon to own and obſerve it, to tread and walk continually in this ſweet and pleaſant path, this ſo righteous and good way.

Divers there are who call themſelves Chriſtians, and would be counted good, if not ſo good as any, which yet lead a life of inadvertency, and quite overlooking of it, mind not this Meditation; as if it concern'd them not, as if they were not at all oblig'd, but free from any ſuch engagement of their thoughts, any employing of their ſerious thoughts this way.

O how many are there to be found, that never conſidered what that noble eye of the underſtanding was given for! they uſe it as if it were made to look only downward, or any other way but upward and heavenward; that loſe, contentedly loſe, the principal end of that ſo rare faculty, made moſt peculiarly to mind and contemplate heavenly beauties and excellencies.

What was ſaid by Duke Alva, he did not uſe to look up to Heaven, this may be ſaid of too many, yea they may ſay it of themſelves, they do not uſe to look up to Heaven, by meditating on the things above. Ah ſad eye, and ſad frame of ſpirit, but ſaddeſt ſtate, not to have God, nor the things of God in the thoughts; to have an eye made purpoſely for them above all, but uſes to look from them, not towards them, that fixes on the Earth, that hath their eyes All, and Heaven the allowance of a Nothing.

2. Others miſtakingly think Meditation may concern ſome ſorts of perſons, but not them; they have no leiſure, they have no Learning, as others have.

We read of a King, when a Treatiſe of happineſs was preſented unto him, would not look on it, but ſaid he was not at leiſure. O how many are there too like him in this, they are not at leiſure? They can find time for looking every way, on every thing fond phanſie carries them to, but it is for others who have time, and a mind to it, thus to employ it in Meditation.

3. Others there are who think religious ſeriouſneſs and muſing of things heavenly, the greateſt folly, the worſt beſtowing of thoughts and time, they loath all trouble of conſideration this way, licenſe their thinkings to a roving ranging liberty, let their thoughts fly, as Children do their Arrows, any way and every way, but to no certain mark at all; with ſuch any way is vanity, but walking in the vanity of their minds, Epheſ. 4.17. with them no thoughts are ſavoury, but ſuch as are remoteſt from Heaven; a ſeriouſneſs and ſixing their thoughts is a fettering to their freeneſs of phanſie; all ſtay of thoughts is a meer tediouſneſs, and the more ſpiritual the things are they are perſwaded to mind, the more unkind entertainment they meet with.

O that ever that eye, which the great ſoul-maker beſtows, purpoſely and principally, to act its ſeriouſneſs and beſt mindings, on beſt things, ſhould be ſo ſtrangely perverted to an only minding the worſt! O what a wonder is it, that the great Giver of this great Talent of the thinking power doth not totally take it away, doth not let it quite quench in a ſeizing ſtupidity, and loſs of reaſons uſe, as it happens to ſome by ſad Diſeaſes; or that the wildneſs and wickedneſs of phanſie, be not revenged with wildneſs of phrenſie, and ſtriking all ſuch willfully mindleſs ſinners mad, as ſometimes ſome are, and it may be partly on this account!

O let every one take heed of provoking their God, in ſuch a ſort, and ſet themſelves to ponder what it is, not only to forget God careleſly, but to refuſe to remember him purpoſely and deſignedly; purpoſely to refuſe minding thoſe things of Heaven, which like the lights of Heaven, have purpoſely the greateſt •• ſtre and glory, that they may have the greateſt ey •• gs and lookings upon.

Every one therefore ſhould learn to be concluded under this great truth, under the great neceſſity and importancy of this Duty, ſee it moſt clearly Chriſts bleſſed way, for the frequent and conſtant walk of his thoughts, to improve communion with God, and perfect holineſs by.

Lord clear up my Eye to ſee daily more into the excellencies of this heavenly way, and have my ſpirit lifted up and enlarged in it.

O let me not faint and grow weary, but have the Loins of my ſpirit girded with ſtrength, my goings held up in this path of pleaſantneſs, unto the end.

CHAP. II. A ſecond improvement of this truth by way of conviction and for deep humbling.

2. Ʋſe. LET this ſerve for conviction and deep humbling of every one for no better diſcharging this obedience to the Lord of our ſpirits, and that thinking power of them. The natural faculty for thinking was given by God, chiefly for ſpiritual objects, and for acting it ſelf in a ſpiritual way; as the bodily eye is given much more for beholding the light of the Sun, than the light of Candles.

That ſo precious Talent of the thinking power was not lent us by our Lord to embezle and ravel out, but to employ and improve for his beſt advantage; not to be as water ſpilt upon the ground, not to be as a ſpring of pure excellent water, which empties it ſelf into ſome near noiſome ditch, or is ſwallowed up in ſome Bog or Quagmire; O no, it was given us for excellent ends, to act and be in exerciſe, to put forth its ſtrength and vigour upon things moſt excellent and high in themſelves, and moſt ſweet and ſutable to it.

1. Therefore let every perſon look back and be greatly humbled for thoſe times of childhood and youth, and that exceſſive vanity of thoughts, and evils, continually evil imaginations, as Scriptures charge all with, Gen. 6.5. O let us learn much to be humbled, for being ſo long under the total neglect, and daily excluſion of all thought-ſeriouſneſs, not at all complying with, but diſ-reliſhing, but refuſing, all reducing of the thoughts to any due mindings and ponderings of heavenly things.

In that forecited 6. of Geneſis, the Lord when he was threatning the drowning of all the Earth, he ſaw the wickedneſs of man was great, and then among others, when he is making a review and looks back to former times, the times of mens youth, he caſts, into all, the ſum of ſins; the youths ſins of thoughts, the then evils of its imaginations, with the aggravations; reckons not the ways only, and wildneſs of youth diſcovering it ſelf to others, but the evil thoughts of youth, and puniſhes for them with other ſins; I ſay drowned the world for youth ſins, yea youngeſt times thoughts.

Though youth be leaſt conſiderable, and youths thoughts leaſt of all conſidered, yet the holy God puts theſe mites into the black bill, makes the weights of thought ſins to help caſt the Ballance, hangs theſe about the ſinners necks to help drown them in the flood.

O let us then look back to them, be duly humbled for them; humbled for that All of the evil of imaginations, humbled that there was then no conſideration, nothing of this ſo incumbent Duty, this then, even in youth, ſo needful duty: O what a ſad time was that, which did not, would not meditate, that could not, would not ſpare time; time from pleaſures, play, vanities, and follies; time from very toys, trifles, poor petty deſpicable things, yet ſo eagerly minding them, and being ſo taken with them, enſlaved, led, and befooled by them.

Ah when the holy God at the great day before all the world, ſhall bring forth, the eager mindings of youth, the toys, vanities; phanſies, and follies of youth, ſet them all in order, and then ſhew what the things of Heaven and happineſs diſcovered and tendered are, all the ſo rare and moſt ineſtimable things proffer'd in the Goſpel together; I ſay, when all the trifles and vanities of youth, and the bendings of the mind unto them, wholly to them; and all ſpiritual things in the Scriptures, in their natures, and heights of excellency, and the not minding, but refuſing to mind them, ſhall be laid together; O what will be the unſpeakable ſhame and confuſion, ſilence and ſtoppings of the mouths of mindleſs ſinners? O what to ſuch as are ſnatcht away in their youth, in the heights of their minding vanities, and ſo fond refuſals of meditating on ſpiritual things, as not being at leiſure yet, as not thinking it proper and ſeaſonable to be ſerious ſo ſoon.

Ah then if the caſe of youth, mindleſs youth, will be ſo ſad at the great day, when things ſhall appear as they are, when an infinitely wiſe and righteous God will make every ſin appear in its exceeding great ſinfulneſs; how now ſhould it humble all for their youth regardleſneſs, refuſals to allow time for heavenly thoughts; to let precious youth be ſo embezled?

If we mind not ſins of youth, God may ſoon make us to poſſeſs them, Job. 13.26.

If we are truly humbled for them, this may as it were ſpare God a labour, ſave us that heart-ſmart in troubles and terrors, which like gravel in the tender eye, or ſmaller motes there, may occaſion great pain.

Thoſe little things of youth, and which by many are reſolved into nothing, or have a pardon of courſe: Ah theſe ſometimes God blows into the eye of conſcience like clouds of duſt, that we may feel how great a weight of trouble, how hot a Hell the leaſt ſin can bring upon us.

The leaſt arrow in the Quiver of Gods wrath, dipt in the leaſt meaſure of its venom, bred by the leaſt ſin, can wound, torment, and drink up our ſpirits; O therefore ſadly ſometimes, let every one look over the time of youth, which ſo long, for intending vanities, diſ-intended and conſidered not things ſerious and ſpiritual, but put them by: Put them by as meer niceties and impertinencies, yea as very burdens and yokes; but chiefly having been called ſo oft upon, by the Word without, and the holy Spirits ſweet motions, together with the frequent calls of conſcience within.

O the time of youth may for ever humble all, cauſe us to look on it with great ſelf-loathing and heart-breaking, with freſh runnings of the ſpring of ſorrow and ſhame for our follies and frowardneſs in refuſal of returning, and to cry out with the Pſalmiſt, Pſal. 25.7. Lord remember not the ſins of my youth; O give a free and full pardon for that fond time ſo waſted, without conſideration acted upon any ſpiritual concernment, to any purpoſe, but all loſt.

CHAP. III. Another particular cauſe of humbling, for ſo long neglect of Meditation.

3. improvement. FOR humbling greatly every Chriſtian, in that at the beſt and ſooneſt we began ſo late this ſeriouſneſs of thoughts, this Duty of Meditation, which challenges of all the very firſt conſideration and pondering; the very firſt buddings out, and firſt bloſſomings of the conſidering power, ſhould begin with our ſpiritual concernments, not letting it act blindly, ignorantly, evilly, and impertinently, but knowingly, wiſely, and in a right manner; the rule allows not taking the firſt ſtep, nor any other after wrong. Ah how long hath it been, how long have the beſt of Saints, the ſooneſt bloſſoming and ripen'd young Chriſtians, how long was it before conſideration and meditation began in their hearts, before the Scepter of Jeſus Chriſt, held forth in the Laws and Commands of Meditation, was attended, would be yielded to? How long e're that any of our fond and froward ſpirits would ceaſe their vanities and wildneſs, follies and impertinencies of thoughts? When wiſdom in any one begins to act, then conſideration begins; no hopes of young heads, till they begin to put forth and act conſideration, then begin they to be wiſe, or give hopes of a being hereafter wiſe, when they prove conſiderate; then begins that which is wiſdom for thy ſelf, when thou comeſt to conſider, when thy ſpirit begins to beat the Golden path of Meditation.

Ah then let it humble us, it was ſo long before the firſt and fundamental Meditation or Conſideration, before that firſt engaging the heart to ſeriouſneſs and a due minding, that initial and introductive conſidering for true turning to God with the whole heart.

Formerly in one of the grounds of this point we mentioned the neceſſity of conſideration, and pondering our unſpeakable miſery by ſin and God's diſpleaſure, in order to converſion to God.

As all that are truly converted are truly humbled, ſo all truly humbled and converted are made firſt truly ſerious and ſelf-bethinking, reduced to this Meditation of their inexpreſſibly miſerable condition.

Converſion to God ſtands as it were on two feet, comes about by a double inlet, of a twofold Conſideration or Meditation.

1. A ſerious Meditation of now ſeen and felt unſpeakable miſery, that load and burden of ſin and Gods wrath laid on, and this muſt be deep, ſink down into the ſoul and preſs it, and ſoak through the ſoul, in ſorrowings, in meltings, in wearineſs of ſpirit, and in willingneſs to be eaſed of the preſent preſſure.

2. Then a moſt ſerious Meditation and Pondering of the rich free grace of God the Father, reconcilable in a full Saviour, offer'd in a free firm Covenant and Promiſe of ſalvation, to every ſinner without exception.

Theſe two great conſiderations are the foundations and inlets of the great heart-mutation and converſion: Therefore theſe are of the greateſt concernment of all other conſiderations; yea theſe are ſuch conſiderations, that no other are to be reckon'd upon, till they have been performed effectually.

Ah therefore how exceedingly ſhould this humble all perſons whatſoever, for their former ſo long neglect of this introductive and fundamental conſideration: Hoſ. 8.5. God crys out, How long will it be e're they attain to innocency? Ah how long was it with any, with the very earlieſt ſelf-bethinker, before he uſed the eye of his mind in conſideration? Conſideration to view, not that was far off, but that was, of all others, the neareſt; to ſee himſelf, and himſelf alſo in his neareſt concern of all others, that eternal condition of his immortal ſoul.

Ah what an humbling charge ſhould this bring up to every ſpirit, to every boſom! O how ſhould it ſhame thee and me, and every one, to think how long it was before we began to do that might be called thinking, before I once began to think to any purpoſe, how long my thinking and conſidering power was meerly abuſed by me, was both diverted and debaſed by a continual running like Water beſide the Mill, ravelling out like a golden Thread, ſpoil'd as faſt as ſpun, by a neglect of winding up and right uſing? Ah how ſad and ſelf-abaſing reflections ſhould this often occaſion to us? Ah, think we ſadly, how long ſo noble a faculty as the underſtanding is, how rare an acting the acting of its conſideration is, how high a concern eternity of happineſs is! how neceſſary, in order to happineſs, converſion is! and how needful conſideration to converſion is! And yet to loſe all the right and beſt uſe of this conſidering power, this meditating, by ingaging it in impertinencies and very nothings, meer ſhells and ſhadows, inſtead of realities and things of worth, true worth and excellency; to be ſo long like the Prodigal before we came to our ſelves, were ſeen ſitting in our right mind, entring upon Meditation for that great ſoul-affair, Converſion.

CHAP. IV. For humbling thoſe that are totally yet to begin Conſideration for Converſion.

AH then in the next place, as it was for great ſhame univerſally to all perſons whatſoever, for ſo long neglecting conſideration, and meditating of their ſouls condition, and for converſion; ſo how far more ſhould it humble all, that never as yet ſo meditated to that great and principal end Converſion, ſo as Converſion followed Conſideration; never had the firſt corner ſtone laid of that conſideration, which bottoms and grounds converſion, that hitherto have had all their precious thoughts ſcatter'd in rovings and wandrings of ſpirit, acted and waſted upon vanities and follies, things that periſh, that cannot profit in the day of wrath, that will prove ſorrow, ſhame, and anguiſh of ſpirit in the latter end.

Ah how many are there who for improving that great talent of the thinking power, employing it for thoſe ſo high ends it was peculiarly deſign'd to and given for, for wiſdom to ſalvation, and glorifying God the giver, that have daily all their thoughts either vile or vain; that walk in the vanity of their minds, that is, in a conſtancy and prevalency of mind-vanity, vanity excluſive of good thoughts and all right ſeriouſneſs, and productive of nothing but the weeds of evil and vain thinkings! The way of their thoughts is a ſucceſſive taking ſtep after ſtep in vanity, one vain thought follows cloſe, treads on the heels of another for haſte; all the walking of that ſo working, active, buſie mind, is nothing but continued vanity. O how ſad a frame of ſpirit is this, how ſad a ſign and ſymptom, if not healed by a new frame of heart, ſymptom of deepeſt danger of ruine and deſtruction haſtening on apace!

Some-Diſeaſes in that ſo noble part the head, are moſt dangerous, the Cure is hard, the Killing quick; when vanity ſeizes the mind, when men from vain thoughts ariſing in them, come to allowing of them, and from allowing to a walking in the vanity of their minds, vanity of thoughts becomes an habit, and when it becomes habitual, then the danger is high: All habits, evil habits, are like old rooted Diſeaſes, hardly, if ever, cured; O when men walk in the vanity of their minds, God may be provoked to a giving them up to walk on, and ſo be at laſt ruin'd utterly for want of a timely returning from it.

O how ſhould this awaken ſuch, that have ſo this way ravel'd out their youth; it may be, laviſht and loſt their beſt days of riper years, yea peradventure are arrived at an old age, and are old withal in this way of vanity of thoughts! Old and vain is ſad to purpoſe: Ah when younger, when elder, yet never could allow or would find time to become ſerious: A young head, and a vain head, all wildneſs is a ſad beginning.

A grown man ripened in Reaſon, but not yet beginning, not ſo far as budding out in conſideration, not arrived at the wiſdom of minding ſoul-concerns, that's worſe, and a ſad ſign.

But for a man to have gray hairs here and there, and to be yet to begin wiſdom for ſelf, in ſelf-bethinkings, never to have laid the foundation of meditating on the higheſt ſoul-affairs, thereby to convert, O this is dreadful, ſad beyond all; ah to ravel out the moſt, the beſt, the all almoſt of thy time, and never, never to interpoſe one times, one hours, ſerious Meditation, or never to meditate to purpoſe, ſo as to convert to God truly, but be ſtill to begin to return to God, contenting thy ſelf with a juſt nothing done, of that greateſt, and which ſhould never be the laſt, but firſt diſpatcht, buſineſs of all others!

Ah, but what will all prove at laſt to all younger or elder, if there be a going on without conſideration, without converſion? young, and ſtrong, and old, are all liable to death, yea to a death that may be on thee ſuddenly; who can (all things conſidered) think in any wiſdom, he can be ſo ſecure, that he needs not yet be ready for dying? Ah, if that black Serjeant of death claps thee ſuddenly on the ſhoulder, ſerves an Arreſt upon thee, preſently to come away and give up thy account, in what woful caſe wilt thou then find thy ſelf, what terrour and confuſion will inſtantly ſeize thee?

It will moſt certainly come, that thou knoweſt; but when it will come, that thou canſt not know; ah think therefore of it before-hand; make it thy caſe as now come, and by the ſymptoms of it had really ſeized thee, that thou wert now drawing on, hadſt but a few hours or minutes to continue in this world, and then be caſt upon eternity, be caſt upon eternity, and before thou ever haſt come to any conſideration which iſſued in a real converſion, and thereby to make ſome ſure proviſion for thy eternal ſalvation: Ah put this caſe, this dying caſe, put it ſoon enough, and cloſe home to thy boſom, let it ſtay upon thy heart, let Death as it were lay his cold hand on thee, and conceive that thou feeleſt it touch thee, and take faſt hold of thee to carry thee inſtantly away, and ſo cut thee off from ever having one opportunity, the ſhorteſt ſpace imaginable, for conſideration, any poſſibility of converſion to God more; that time and means muſt now be no longer, becauſe thou muſt be no longer in the land of the living.

O but then think, O ſeriouſly think what immediately will follow after, ponder thy particular doom, thy ſouls ſentencing to an everlaſting ſtate. Think not only of thy ſouls leaving its old ruined Tabernacle, but of its launching forth into that Ocean of Eternity.

Think what an Eternity thine Eternity muſt now be, who waſted all thy time lent thee for Eternity, and that ſo precious talent of opportunity truſted with thee, to trade for Eternity, for a moſt happy Eternity, and making that ſure, 1 Tim. 6. 2 Pet. 1.

And to affect thee more abundantly, and work upon thy ſpirit to purpoſe, think, O think of, beſides thy own particular day, of that great day fixt & appointed by the great Governour of all the world, for judging of every perſon, every work of every perſon, the ſecrets of that perſons heart, yea every ſecret thing good or evil, Eccl. 12. Imagine then that great and terrible day of the Lord to be come, thou ſeeſt the Heavens departing as a ſcrowl, the Elements melting with fervent heat, the Earth with the works therein burnt up; imagine thou ſeeſt the Lord Jeſus deſcending from Heaven with his mighty Angels, coming with the voice of the Archangel and the trump of God, ſeeſt the dead ariſing, the living all changed in a moment, and all perſons whatſoever convented and brought before Jeſus Chriſt the Judge, ſuch a Judge as never any was, in any degree to be compared with, ſo unſpeakably excellent and glorious, ſitting on his high Throne, in higheſt and moſt tranſcendent majeſty and glory, as there cannot poſſibly be greater.

Among all that are to be judged, imagine thy ſelf there appearing at the Judgment ſeat to make thy perſonal anſwer, and take thy Eternal doom; that preſently thou art call'd, come thou ſinner, come, hold up thy hand at the Bar, anſwer for thy ſelf; that thou heareſt the Judge call, read the indictment, read it aloud, and anſwer thou ſinner to every part of thy charge.

1. Firſt thou that ſtandeſt here at this Bar to be tryed, thou haſt a noble faculty of reaſon, and underſtanding, and with it a power of thinking, and meditating given into thy ſoul, and that, above all others, to meditate of heavenly things; thou anſwereſt, it is true, Lord, I cannot deny it.

2. Thou alſo hadſt my Word, a perfect rule, to direct thee, my Miniſters to perſwade thee, my Spirit to draw thee, thine own conſcience to call upon thee, which alſo called loud, often, and earneſtly upon thee to conſider; yes, Lord, thou anſwereſt, it is moſt true.

3. Time alſo and opportunity thou hadſt, ſpace ſufficient allowed thee to meditate and conſider, if thou wouldſt have done it; a time of youth, and time enough then, alſo a time of, it may be, riper years, and old age; a time of many years, great patience, waitings on, and ſtrivings with: True, Lord, thou anſwereſt, I had many opportunities to conſider.

4. But when thou ſhould have remembred thy Creator in the days of thy youth, thou didſt forget him, wouldſt not think of him, of his Word, of his ways, thy own ſtate, and thy ſouls concerns.

Thy firſt freſh years were ſpent in walking in the ſight of thy eyes, and minding vanities; thou couldſt find time enough to think of thy pleaſures, thy play, ſports, and paſtimes, thy exceſſes, filthineſs, looſneſs, but not of thy God, or thy ſouls great affairs. At ſuch a place, in ſuch a year, ſuch a month, ſuch a day of that month, ſuch an hour, or ſuchhours of that day (is it not ſo ſinner?) there & then thou wert thinking, muſing, deviſing for ſuch a pleaſure, ſuch a ſport, ſuch a vanity, and ſuch a wickedneſs; and the following day, at ſuch a place, and ſuch an hour, doing the like; and ſo day after day thy thoughts were laviſht, loſt, let out on impertinencies and meer vanities, but purpoſely taken and turn'd from all religious ſeriouſneſs, all ſoul-matters: Was not this thy uſual way to ravel out that thy youths time in never minding thy God, and the things are holy; never to conſider any thing to any purpoſe indeed? What ſay'ſt thou, ſinner, to all this charge of embezling that precious time of tender and more pliable youth? Are not all particulars charged againſt thee true? Yes, Lord Jeſus, I was ſuch a one, as to every particular, and cannot deny any thing charged.

5. Ah, but beyond that time, thou livedſt up to riper years, and when the time of fond phanſie and folly wore off by the ripening of reaſon, on thy coming to mans eſtate, then had you more reaſon far, more to mind and meditate on the great concernments of God and your ſoul; I then lookt for ſeriouſneſs, when you now could be ſerious, and ſerious enough in things of lower concernment, as for your calling and buſineſs, for getting wealth, and growing rich, to be great and high, and have abundance; ah, how couldſt thou ſtuddy, muſe, beat thy Brains, in the day, and in the night appointed for reſt and ſleep, how did thy worldly mindedneſs act thee? thy mind running, thoughts intending, multiplying, with all poſſible earneſtneſs, and eagerneſs? Ah, friend, what have been the multitudes of thy muſings, day after day, in ſuch and ſuch caſes, buſineſs, bargains, purchaſes, and projects? What an engroſſer of thoughts hath Mammon been in thy covetous frame of heart, and what a moſt ſhameful excluder of good and heavenly thoughts continually? Yea, I have to charge thee farther, before men and Angels, with thy ſtudyings and contrivances, the deepeſt and moſt intenſe thoughts of heart thou haſt had, for credit, applauſe, and honour, from men like thy ſelf; for riſing, growing high, getting power, and being great in the world; O how this, this, friend, provokt and engag'd your thoughts, ſtudyings, plottings, all the ſoul-earneſtneſs that was in thee, to be accounted and applauded, to be great and high? but you never would be half ſo ſerious, ſpend any ſuch proportion of time to get Honour that comes from God, and to be one the Lord commends.

Sinner, is not all this alſo true? canſt thou deny any one part of this charge?

No, Lord, ſaith the Priſoner, it is all very true.

Over and above, thou haſt meditated and deviſed, and that many and divers ways, for ſatisfying thy luſts in every way thou likedſt, and wert pleaſed in: Meditated for miſchief, taking revenge, which was none of thine, but mine, as now appears; yea, for oppoſing good cauſes, perſecuting the godly, ſuch as would be upright in their Generation, and not be wrapt up in the wickedneſs of the times.

Ah what, of all others, what depths and heights of muſings and deviſings hath thy heart of hatred, thy keeneſt helliſh malice brooded and brought forth againſt my Saints, theſe Saints that lived with thee, here they are before thee, ſee them; there's ſuch a godly painful Miniſter, and there's another, and there are all the reſt you hated and oppoſed; here, friend, are ſuch Chriſtians you have plotted againſt, and perſecuted ſo often; there's ſuch that lived in ſuch places about you, there's ſuch who lived in the ſame Town with you, here's one that lived the very next door to you, here be thoſe who were in the ſame Family, of your familiarity, of your daily converſe with, and your ſpiteful oppoſition to; here's ſuch a fellow-ſervant, ſuch a Brother, or Siſter, ſuch a Child or Parent, ſuch a Husband or Wife, hated and ſcorned for godlineſs ſake: This, this hath been thy manner ſinner, from thy very firſt to the end of thy days, which have not been few; all the thoughts of thy heart evil, all but ſteps in the long walk of the vanity of thy mind.

Thoughts thou haſt enough, thy mind that meditated enough, was ever acting; buſie enough, but bad, thou wouldſt not meditate the right way, on the beſt things, on holy and ſpiritual things, not in all thy time, ſo as to convert and turn to God. What ſay'ſt thou, wretched ſinner, is not this charge, all this indictment, in every particular true, witneſſed and proved to thy face? Do not I, the heart-knowing Judge, know it is every tittle true? and doth not thy own heart, thy own boſom, the Book of thy conſcience, ſhew it to be true, cannot but yield it ſo? Ah true, true it is, Lord, all in every tittle moſt true, I cannot deny it, nor will contend to juſtifie or excuſe my ſelf in the leaſt.

7. Then ſinner thou acknowledgeſt thy ſelf, by all that hath been ſhewn and proved to thy face, and by thy own confeſſion of all, that thou art guilty; what ſayſt thou therefore to the whole charge? Guilty, or not Guilty? Guilty, guilty, Lord, What haſt thou then to alleage, why ſentence of condemnation ſhould not paſs upon thee? Ah, Mercy, mercy, Lord, I beg mercy, I have only mercy to entreat; O pity, pity, mercy I moſt humbly crave. No, no, it is now no time for mercy, for any pity, time was when thou livedſt under the free ten-of it; but now time's paſt, now go thou curſed wretch, that wouldſt never conſider, never meditate; go thou fooliſh ſinner, thou lazy ſlothful ſinner, that wouldſt not take the pains, and diſ-eaſe thy ſelf ſo far, as to engage in a little thought-labour; go thou ſtubborn ſtout-hearted ſinner, that wouldſt not ſtoop to take up this eaſie yoke, this light burden, of being ſometimes rightly ſerious, of a now and then ſome few minutes time meditating and pondering matters ſpiritual and eternal; but only worldly, carnal, and periſhing matters, theſe, theſe were the things had all thy mindings, all thy ſeriouſneſs and earneſtneſs, and thy conſtancies of thoughts; go therefore thou fooliſh, lazy, ſtubborn ſinner into that place, which is prepared for all ſuch as thou art; Take him away, bind him hand and foot, caſt him into utter darkneſs.

Moſt juſt, juſt and righteous is it, Lord, cry all the Bench of Saints and Angels; full evidence, and his own confeſſion there is, that he would not obey this righteous Law, would not uſe his thinking power, to think of thee, Lord Jeſus, nor the things of thy Kingdom; nay he would not bethink himſelf, think of his immortal ſouls higheſt concerns, but minded wholly other things than the main: O 'tis moſt righteous, righteous Lord, that thou haſt judged thus.

When the ſentence is thus pronounced by the mouth of Jeſus Chriſt the Judge; when all that innumerable company of Saints and Angels have unanimouſly (not one diſſenting) approved the righteouſneſs of the whole proceeding, and juſt doom and ſentence; what then preſently follows, but driving away from the face of Chriſt, dragging and haling to the place of Execution, thruſting into the pit of darkneſs, a filling up with ſcalding wrath brim full, and a ſealing up, in that woful place and ſtate, for ever and for ever?

Ah, then thou that art and haſt never, never been ſerious in minding the main concerns of thy immortal ſoul, ſerious in every thing rather than therein: O look, look to it before it be too late.

Ah, never be quiet, till thy ſpirit comes to this happy attainment, comes to fix and ſetle in ſeriouſneſs of daily meditating, in walking this way with evenneſs and conſtancy, and ſo make it eaſie and ſweet. Ah never be content, till from mindleſneſs and diſuſe of thinking thy thoughts the right way, acting the ſeriouſneſs of them upon things that challenge it moſt, till thou comeſt to thy ſelf, as Luke 15.17. comeſt to humble thy ſelf greatly, to ſay with deepeſt ſorrow, ſelf-abhorring and ſhame, O what have I done? what have I been? how many years have I run out, void of all due conſideration? how many and many millions of ſteps have I taken in the great Road of vanity of thoughts? Ah how near am I come to the end of my days, or how near may my end, for ought I know, be, and ſo for want of thinking and meditating, I may periſh for ever? Ah at how low arate have I ſet my precious ſoul, ſet my body, my whole perſon, my hopes, my God, his Chriſt, his Spirit, his Grace, Heaven, happineſs, & all my high concerns, that never thought them worth a thought, or a few thoughts in this way, this holy way of Meditation? never weighed them ſo in the Ballance, unleſs to find them too light, outweighed by every worldly, every bodily and carnal concern? O unwiſe, ſilly wretch, that I have all this time been, that I ſhould deal thus by my ſelf, be ſo cruel and ſo heedleſs, the fooliſheſt adventurer, the moſt idle ſluggard, to live in a lothneſs to be at the pains of a ſometimes meditating and thinking, though the gains be, or might be, beyond all thoughts.

Ah, now therefore, now, now, if it be not too late, by the Lords help, I will begin to bethink my ſelf, now I will ſet my ſelf to do my utmoſt, now to make haſte, and uſe all the means I poſſibly can to repent and reform, that I may be recover'd from my vanity of mind and converſation, and at laſt be wiſe unto ſalvation.

CHAP. V. Of being humbled for negligence in this Duty of Meditation, after experiencing the fruit and ſweetneſs of it.

ANother improvement of this Doctrine is for due humbling of all ſuch who after experiencing the ſucceſs and ſweetneſs of heavenly Meditation, both that firſt ſoul-ſeriouſneſs, into which they were drawn, drawn by the Holy Spirit in effectual vocation, and grounding their ſo happy converſion to God, and believing in Chriſt; and then likewiſe after their uſual and daily exerciſing holy Meditation, that whence they have had ſo ſweet Communion with God, thoſe rare hours wherein they have been wrapt up, with that bleſſed Apoſtle, into the third Heaven, and taſted of thoſe glorious and ſoul-raviſhing pleaſures and joys that are unſpeakable.

Ah Chriſtian, to experience ſo often the ſurpaſſing ſweetneſs of this happy way, this path and walk to Heaven, and tread it no more.

1. To fail ſo frequently in that ſo needful daily Meditation, do it ſo little or ſo ſlenderly. 2. To take ſo ſeldom into that path of Occaſional ſet and ſolemn Meditation, that alſo of ſo great advantage, large incomes of light and wiſdom, warmth and quickening, ſtrength and encouragings. 3. And to act no oftner that ſo eaſie, quick, and expedite ejaculatory meditating, whereby thy ſoul may give incumbrances and overcharging buſineſs the ſlip, take breath, eaſe it ſelf, mount up to Heaven, make a ſhort viſit, and return refreſht, quickened, and enlarged.

A Student never does himſelf ſuch wrong, as when he reads much and muſes little, for then he either receives in, or retains nothing; or cannot manage his Notions: We never order and diſpatch Affairs worſe than when we Meditate leaſt.

And ſo a Chriſtian never loſes more labour, does his ſoul-affairs worſe, than when he muſes not, and warms not himſelf by this exerciſe of Meditation. Divers profeſs a faculty and ability, as in Sciences and ways of Learning, in Myſteries and ways of Trading and Dealing, yet are but ſlender proficients, can do little but bungle, becauſe they ſtudy and muſe no more to know their own way.

Many Chriſtians are but bunglers, to what they might be, make a large diſproportion between their profeſſion and their proficiency, their practice and their profit, becauſe they meditate no more to underſtand their way.

2. The great, not only ignorance, but dead-heartedneſs and ſpiritual chilneſs, with the brokenneſs and unevenneſs of Chriſtians in their walkings, ariſes much from a negligence in this Meditation; either negligence of not doing it, but ceaſing ſometimes; or negligence of ſlackneſs and ſlothfulneſs in ceaſing fervency and induſtry for the manner. Davids manner of meditation, in the fervency and the conſtancy of it, will keep up Davids affections fervent and flaming affections; and Davids conſtancy and evenneſs of converſation.

3. Little meditating makes lean Chriſtians, of little life, little ſtrength, little growth, and of little uſefulneſs to others. Heb. 12.12. There's mention of feeble knees, which alſo occaſions the going with no ſteadineſs, and the not making of ſtraight ſteps.

As it is oft in the body thus, from a failing in the head, obſtructions of the Fountain, and feeder of ſenſe and motion; ſo this among others, this failing in Meditation, is a great occaſion (though there be divers other cauſes) a great ground of Chriſtians weak feet, and going no ſtronger and ſteadier: Meditation that ſhould influence, ſtir up ſtrength and motion, is obſtructed, diſuſed, and neglected; Meditation muſt ſtill lend a hand of help to every ſpiritual undertaking, firſt ponder, then proceed: We can perform nothing well in worldly affairs, without well conſidering; ſo in ſpiritual matters, what duties can be well performed, what graces rightly exerciſed, what in all Religion that can be named, can be rightly ordered, if you mind not ſeriouſly, conſider not before the doing it, as well as mind and attend it in the doing?

Serious thinking is fundamental to all right doing; O what are the innumerable advantages that thy conſtancy in this courſe would ſtill bring in? and what have been thy loſſes by neglect, and will daily increaſe upon thee by it? Ah therefore conſider, be awakened and ſtrive to be humbled for all thy failings and neglects; eſpecially thy fallings off from, and diſuſings of this ſo neceſſary and excellent Duty; look to thy firſt beginning in it, and thy making no better entrance into it.

Firſt undertakings, if not ſo well and through, prove great inconveniences, and if not lookt after and amended, may occaſion a leſs ſeriouſneſs and care ever after; but however they require a making up and bettering: that which ſerves a young, weak, and unexperienced Chriſtian, muſt not ſerve a grown Chriſtian, one old in his way.

O but be humbled for thy improving no more in this Art of Meditation, for being no better Artiſt, for having ſo little of this heavenly habit, and heart-readineſs, from thy frequencies and conſtancies of not only acting, but earneſt and vigorous ſtrivings, which intend and ſtrengthen, improve and increaſe the habit.

Be humbled for no higher attainments in this happy way, which we ſhould be moſt perfect in & ready for; in which we ſhould ſtill have an increaſing and heightening complacency and pleaſure to perform, with a ſtriving to do it better, as to heart-readineſs, better as to heart-power, and purpoſe, reſolvedneſs againſt oppoſitions and hindrances.

Ah then look, mournfully look we, and with ſhame and ſelf-abaſings, on all and for all our failings, and for all our guilt contracted for this Duty neglected.

1. That our progreſs and improvement hath been ſo ſmall. 2. Our inequalities and unevenneſſes ſo many. 3. Our fallings off and deſiſtings, and lyings ſo long, or any ſpace of time, before returning and recovering, and by our diſ-uſing, contracting an unwillingneſs, a ſpiritual lothneſs, a doing with more difficulty, or by refuſals and denying of doing this Duty, to thereby aggravate our ſin.

Therefore, I ſay, for all theſe admitted and added, let us be deeply humbled before God, and mourn over ſo many and great neglects he hath obſerved in us.

Ah therefore ſay, I have ſinned greatly in what I have done, 2 Sam. 24.10. ſay, I will do ſo no more, Job. 34.32. Ah, ſo to ſlight, to forget the concerns of God and my ſoul, to let my eyes be in the corners of the earth, to let my ſoul loſe ſo its lookings, by eying vanity; to imbezel my precious thoughts upon the by, and overlook the main.

May not my God come and challenge me for great unkindneſs, unworthineſs, and folly? What, thou my child to be ſo vain and unwiſe? when thou haſt to contemplate thy God, in his infinite all-ſufficiency; thy Saviour, in all his matchleſs beauty and fullneſs; thy Sanctifier, in all his operations and conſolations; thy perfect rule, the Scriptures, with all the treaſures of heavenly truths in them; and when thou haſt all the excellent and admired works and ways of a God, the condition of his Church and people, thy own ſouls ſtate, and eternal ſalvation, together with all ſuch things that continually ſtand full in thy view.

Ah, to have ſo many paths for the feet of thy ſpirit to walk in by Meditation, ſo many rare Objects, for thy Eyes entertainment and employment, and to thy ſweeteſt ſolace, largeſt ſatisfaction, and yet in any degree, to miſcarry the golden ſeaſons of this ſo heart-enriching Meditation.

Ah may not my grieved God, and his grieved ſpirit, grieve and ſadden my herein ſo ſinning ſpirit? may not my neglects of Meditation, not ſeriouſly and frequently thinking of him, and ſuch things that nearly, highly concern him, juſtly occaſion my Gods neglecting of me? Neglecting me, by withdrawing his hand from his bleſſed impulſes, infuſings of heavenly thoughts, judging it not meet to give down good and holy thoughts, into a ſpirit diſtemper'd, diverted, by too uſual admittance of earthly, evil, and carnal thoughts, and diſuſe of holy Meditation.

Who will plant the moſt precious flowers among heaps of poiſonous weeds?

Who will mix their richeſt, pureſt Wine, with puddle, dirty Water; or their Gold and Diamonds among dirt and dung?

Ah, this is the way for my God not only to withdraw himſelf, but to let Satan the foul Spirit looſe upon me, to trouble me, to haunt me, to follow me, with all manner of diſquieting and diſcouraging thoughts, with temptations of injury and ſtealing, revenge and cruelty, uncleanneſs and filthineſs, and ſinful ſenſualities, and ſuch like evil thoughts againſt others.

Ah, may not this neglect of good thoughts and due Meditation, be juſtly met with, and expoſe me to the blackeſt and moſt horrid thoughts and temptations, ſuch as thoſe of Blaſphemy, thoughts as thick as Hail, and that daily haunt me, darting horrour and Hell into my ſpirit, making my heart to tremble, and my hair to ſtand upright on my head?

Ah, may I not (if I amend not the ſooner) not come to that ſo ſad and dreadful temptation, ſo contrary to Nature, the temptation of ſelf-deſtroying, thinking it may be beſt to be rid of my trouble, though it be ſo horrid and unnatural, and will render the caſe ſo dangerous and dubious?

Yea, may I not have ſelf let looſe upon ſelf, my own heart to worry it ſelf, my boſom opened, the Book of my conſcience held open before me, and my eye held to a looking continually into it, ſeeing my ſins ſet all in order before me, making me a magor miſſabib, fear round about, a terrour to my ſelf?

And to all, may not my God plunge me into the depths of diſſertion, ſet himſelf againſt me, let all his waves paſs over me, let me ſee and feel nothing but his wrath and Hell; that I who would not meditate as I ſhould, ſhall now nothing but meditate as I would not, meditate nothing but terrour?

O therefore to prevent all this, or whatſoever may befall me on careleſneſs and neglect, O let me call to mind my former times, my former taſtes and ſweet ſolaces, had in my walking up this bill of Meditation; thoſe rare hours, ſweet enlargements, ſtrong conſolations, happy and encouraging experiences I had when I kept up my vigour and conſtancy, as in others, ſo in this bleſſed way and exerciſe of holy Meditation; and being greatly humbled, let me keep cloſer to, and walk with an evener foot in this heavenly path.

CHAP. VI. A perſwaſion to all ſuch who never accuſtomed themſelves to this work of Meditation.

IF Meditation be ſo neceſſary a Duty, let this then prevail with every one that hitherto hath done nothing in it as yet, or that which hath been to no purpoſe. O that this ſin can be laid to thy ſouls charge, that yet thou art to begin to meditate of the great things of thy God, and thy own ſoul. That thou ſhouldeſt have ſo rare a power in thy ſoul, of thinking and meditating, a power alſo that is ſo active and buſie continually, and yet never employed aright; ſo great a Talent entruſted for uſe, and either hid up in a Napkin, or waſted and ravelled out in vanities, impertinencies, and wickedneſs.

1. Seriouſly, I beſeech thee, conſider, thou canſt be no good Chriſtian, no truly godly perſon (whatſoever thou or others think of thee) that haſt been, and art no complier, but a refuſer in this particular. Ah, this ſtrikes thee home to the heart, daſhes quite thy confidence and hopes, grounded on thy calling thy ſelf a Chriſtian.

That clear paſſage proves it undeniably, Pſal. 1.2. The bleſſed man meditates in the Law of God day and night: The leaſt that this place can hold forth, muſt be a doing this duty in a courſe and way; he that is a bleſſed man, is not only one that pretends to Religion, but practiſeth and uſes Meditation, hath an inward delight in the Law of God, and from delight in it, meditates on it, in a conſtancy and ordinarineſs; not acts a now and then bare thinking, when others mention it, Miniſters preach on it, or in the reading of it; to think of it then when it cannot well be avoided; but a ſerious and purpoſely meditating, a keeping up a conſcientious and complacent conſtancy in it.

If therefore continual Meditation of the Law of God, his Word, and the Excellencies in it, be the character of a godly perſon, think well of it and thy own condition; flatter not thy ſelf with that kind of falſe godlineſs, which falls ſhort of the true character of true bleſſedneſs.

2. Conſider thou canſt be no true ſubject of Jeſus Chriſt, that doeſt not ſubmit to this Law of Chriſt, this Meditation: It is in Scripture made one of the imperial Laws of the King of the Church, who gives every ſubject of his this charge, lays this command indiſpenſibly, and repeats it frequently, records the examples of the Saints, who practiſed it diligently, as David and others; therefore thou diſowneſt this Law, thou diſowneſt the Law-giver Chriſt, and ſo he takes it.

3. Ah then what is it that reigns in thy heart, that ſits in the throne and ſways, but the Tyrant ſin, ſin that hath dominion over thee, ſin that is the great obſtruction and hinders thee, ſin that is the great Biaſs of diverſion that draws thee quite another way?

1. It is meerly the vanity of thy mind, in which thou walkeſt, that keeps thee from walking this way.

2. It is thy ſinful folly; the wiſe in heart will muſe and conſider, and moſt conſider things of the moſt concernment, what is it which hath made all the ſpiritual fools, but ſin? The Scripture fool is the ſinner, and wherein is the folly ſeen more, than in not conſidering things moſt conſiderable?

3. Thy not meditating, it is from the tydes and currents of unmortified luſts; luſts in dominion and reign, luſts that ingroſs thy thinkings, luſts that engage and ſet thy thoughts on work, and intend them.

In every predominant luſt there is a predominant ſcope and tendency, an end and aim that gives the rules and laws; as therefore the luſts aim lies, ſo all the thoughts and ſeriouſneſs are levell'd; as the luſt-aims and marks are, ſo are the mindings: If luſts of ſenſuality, riot, drunkenneſs, uncleanneſs, and voluptuouſneſs; if theſe or any of theſe be predominant, all the ſtrength of the mind and its muſings run out at that leak, that paſſage.

If covetouſneſs and worldly mindedneſs be predominant, all the ſtudyings and thinkings run down, and are carried away by that outlet.

If pride, vain-glory, and affectation of honour bear ſway, then the thoughts and contrivances act up all that way, climb up that Hill.

Thy ſerving luſts and pleaſures, being inſlaved by them, is the ground of thy thoughts ſubſerviency to them; they ſet up an excluſive of good thoughts, ſhut the door againſt all godly ſeriouſneſs, turn the Engine of the thinking power into an inſtrument and forge, for themſelves to act a ſinful ſeriouſneſs, to farther only the ſatisfying of them.

I have read in Pliny, that the Romans attempting a diſcovery of ſome more unknown places of Africa, could not proceed and ſucceed in it by reaſon of the innumerable ſorts of Serpents and poyſonous creatures, which filled the Country. Thy heart is like that Country, full of dangerous luſts, which overrun it; there is the true reaſon why thou wilt not, canſt not meditate, becauſe the predominant luſts in it engroſs and enſlave the whole thinking power, luſts rule thy lookings, thy hearts ſinfulneſs hath ſeiſed thy ſeriouſneſs, ſweeps all thoughts in to it ſelf and ſervice. One luſt ſhares now one proportion of thoughts, another luſt goes away with another part, and ſo among them all, who take their turns in thy heart, they gather up, and appropriate all thy ſeriouſneſs and vigour of thoughts, all that are to any purpoſe; all other thinkings are ſo ſhort, ſlight, ſeldom acted in compariſon, that they amount to nothing, millions of them make no more than motes in the Sun would contribute to make a Mountain, becauſe there's commonly nothing of ſeriouſneſs in them; when they are acted toward things ſpiritual, they are but ſmoke or chaff that flies away: And conſider why luſts have thy thoughts ſo enſlaved to them, it is becauſe luſts and ſin have that Empreſs of thy heart, thy love; for as thy love is, ſo are thy thinkings; thou pretendeſt thou loveſt God, and with all thy heart, but 'tis no ſuch thing; that which hath the love moſt, hath the eye moſt, Ʋbi amor, ibi oculus, as the common ſaying is; who ever could truly ſay they loved any perſon moſt, and thought of that perſon leaſt, but of other things every day and hour more?

O conſider this well, how evil it is thou meditateſt not by reaſon of thy reigning corruptions and luſts that will not let thee meditate; and luſts have thy thoughts from having thy love.

4. Why as to thy own frame of ſpirit is there a neglect of this holy Duty? it is from ſin reigning in the reliſhing part, the palate of thy ſoul; ſin that takes away thy taſte, and makes godlineſs unſavoury: Thoſe that are after the fleſh, ſavour the things of the fleſh, Rom. 8.5. Ah, not to meditate from ſuch a ſad cauſe, from a not ſavouring the things of God! finding no ſutableneſs, no ſweetneſs, no pleaſantneſs in ſpiritual things! none in the Word and ways of God, in the precious promiſes, heavenly graces, glorious priviledges, given to the Children of God! none in an infinitely ſweet and bleſſed God, Father, Son, and Spirit! none in the things above, but all in the things below, not becauſe they have no ſavour or ſweetneſs in them, but becauſe thy carnal heart hath no principle of ſavouring of them!

5. Nay is it not from ſin that lodges and breeds in thy boſom a helliſh enmity againſt any thing is holy? Rom. 8.7. The carnal mind is enmity to God, and ſo againſt every thing that comes from God. Ah but ſinner, this is the blackeſt thing in thine or any boſom, this is the loathſomeſt thing in all the world, 'tis the chief feature and lineament in the face of Satan, the moſt abominable part of Satans heart, and the very worſt thing in all Hell; nothing is, or will be more evil in Hell, than their enmity, boiling up, and running over continually againſt God.

6. But who is he that hath unhinged thy heart, in reſpect of this Duty of Meditation, that acts thee to this awkneſs, and bars the door againſt it? is it not Satan that dwells and rules within? Satan that is thy ſouls implacable Enemy, and the great adverſary to this Meditation? And what is his reaſon of hindering thee, his grand reaſon, but that he knows this to be the way of coming to a mans ſelf, and converting to God?

Of all ſuch things that are diſpoſitive and aſſiſting to Converſion and Faith, Satan is the grand enemy to this conſideration and meditating of a mans ſpiritual condition; if thou wilt do Satans will, and gratifie him the beſt thou canſt, if thou wilt give him the beſt ſecurity of utter undoing thy ſelf, let him ſee and know thou wilt not conſider and muſe on thy ſouls concerns, but look quite another way.

7. Whither do thy thoughts ſink and ſoak, but into the baſe Earth, and in the baſe things of it; he that looks with his bodily eye, if he looks not upward, may look many other ways than downward, right forward, on the right, or left hand; but thy ſoul's eye, if it look not to things above, it looks downward to the things below, Col. 3.5. the baſe dry earth drinks up all thy thoughts.

8. When wilt thou begin to think, to think to any purpoſe indeed, when will that time be? ſhall it be when thou art moſt timeleſs and heartleſs? when thou haſt leaſt leiſure, leaſt fitneſs, bodily fitneſs and diſpoſition, of eaſe, ſtrength, ſpirits, and ſenſes? when thou haſt leaſt heart-fitneſs, of deſires and willingneſs, which with time will wear away and be leſs?

The longer thou diſuſeſt thy ſelf to good and ſetious thinkings, the leſs fit and diſpoſed thou wilt every way be, and the more will vanity of thoughts grow upon thee, dye thy mind into the grain Colour of habitual vanity; the more will thy heart grow up and ripen in an averſneſs from all good thoughts, harden and grow more ſinfully and deſperately ſet againſt ſeriouſneſs, all ſuch meditating as is neceſſary to true repenting.

9. Wilt thou defer thinking and conſidering till it be too late, till time and the ſeaſon of grace ſhall be no longer, till life, and ſoul, and Heaven be irrecoverably loft? Wilt thou loſe this ſhort time here, till thou comeſt to an Eternity of time, to think of thy neglects of thinking? to muſe when it will do no good, when muſing on thy not muſing and meditating, will turn into torturing and tormenting thee for ever?

Ah, therefore now while it is call'd to day, now while thinking may do thee good, good to converting and ſaving; ah now bemoan thy ſelf, and ſad, ſo ſad, dreadful, and dangerous ſtate; never reſt or be quiet till thou becomeſt a ſerious perſon, one that uſeth his thinking power to the right end, and in the right manner, to meditate thy ſelf home, as the Prodigal did home to his Fathers houſe, to be received with great joy.

1. Conſider therefore, this is one part of wiſdom indeed, of wiſdom for thy ſelf, when thy ſoul concerns have their allowance of due conſideration.

2. Never expect a cure of that worm, that Wolf in thy breaſt, of thoſe gnawing, grinding pains, and terrours of conſcience, until thou by conſideration come to convert and turn to God.

3. Never wilt thou taſte of peace of conſcience, joy that is unſpeakable and full of glory, until thy thoughtvanity be healed, and thou becomeſt a ſeriouſly meditating perſon.

1. Therefore begin at that firſt Meditation of thy unſpeakable miſery under ſin, Gods wrath for it, death eternal awaiting thee, and which by deaths ſoon coming may ſeize thee, and ſeal thee up in it for ever.

2. Labour, that conſideration may rightly iſſue in an awakening thee out of thy deep ſecurity, in a contrition of Spirit, and a right preparative humbling, daſhing thy pride and carnal confidence.

1. To fear exceedingly, for thy ſo great miſery and danger, by being under ſo great wrath of a God, and the curſe of his Law, Act. 16.29.

2. To ſorrow and mourn deeply for this thy miſery, thy mirth and laughter being turned into heavineſs, Jam. 4.9.

3. To deſpair of help in thy ſelf, ſee the inſufficiency of thy own goodneſs and righteouſneſs, and of thy own ability of wiſdom to deviſe, will to chuſe, or any power of thine to ſave thee.

4. To come from former careleſneſs and negligence, to an earneſt care and deſire to be caſed and delivered, Act. 2.37.

2. Then being weary and heavy-laden, endeavour the ſecond conſideration of the way of relief and help.

1. By pondering the infinite love of God, his willingneſs to receive broken-hearted ſinners to mercy, pardon, reconciliation, adoption, and full ſalvation.

2. The fullneſs of Redemption in Chriſt freely offer'd to all.

3. By pondering the Promiſes of ſalvation, righteouſneſs, ſo perfect and glorious pardon, ſo full of all graces and happineſs: Chriſt muſt be received in the Promiſes, reſted upon as ſure, good, and free.

4. By earneſt, often praying for grace, faith, and other graces, a new heart, and new principles, which will introduce a new power, and make godlineſs in all the duties of it, and this of Meditation, ſweet and eaſie.

CHAP. VII. An Application to ſuch as are godly, and have taſted the ſweetneſs of Meditation.

2. Ʋſe of exhortation. THE next perſwaſion and inſtigation is of all ſuch who from a right principle planted in them by heart-changing grace, and their experience from often and uſual practice of Meditation, have taſted the benefit and ſweetneſs of it; to take heed of neglecting it, and to endeavour a conſtancy and improvement in it.

As there is nothing harder than to hedge in the thoughts and govern them, ſo how hard is it to make them keep and beat this path of Meditation, to have the ſoul go, as with Hinds feet, moſt readily and with enlargements of ſteps in it? The holieſt heart is too apt to flag and be weary, in the beſt pathway to Heaven.

Meditation hath a ſtrong and active Enemy in every boſom; when any would do this good, evil is preſent, in backwardneſs to it, regret and reluctaney riſes up, puts in a caveat, hangs a weight and clog to hinder, which watchfulneſs and reſolution muſt ſpy out and caſt off: Caſt off every weight, ſaith the Apoſtle, Heb. 12.1. Every weight the fleſh caſts upon a Duty, the ſpirit muſt caſt off, and then run; ſin at all times can eaſily beſet us, and now at this time we may eaſily find it.

How eaſily will ſin beſet us with excuſes? how eaſily with whole Troops of Arguments will it charge us? how eaſily with ſwarms of diverſione, diverting thoughts, purpoſes, affections, will it ſeek to warp us? this thing, and the other, and a third, and a thouſand, that flye about as thick in the heart, as motes in the Sun-ſhine.

1. Meditation is harder than ſome other Duties of godlineſs; for in other Duties the body comes in, as an aſſiſtant to the ſoul, and lends a hand of help: As in praying, there may the voice come in, which is a great furtherance, keeping better up the minds intention, and keeping better off deadneſs and diſtraction: In reading, the eye is exerciſed, and the mind is the better, as to attention and heeding, if not to heat and intention: The eye affects the heart; ſo preaching hath the ear to convey and make the better impreſſion: But in Meditation, the ſoul acts ſingle and unaſſiſted, without a ſtirring up, or exciting by any ſenſe, or any help from the body, and ſo it is the harder, as the condition of our Nature now makes it: In the ſtate of imperfection, we need the bodies help to farther the ſoul in its workings in ſome ſort.

2. Meditation hath leaſt opportunities of coming under obſervation of others, and thereby leſs provocation and encouragement for doing well, by either bad or good, before whom, in other caſes, our light ſhould ſhine, and God by them be glorified.

3. Meditation is hard, in that it is an acting of the quickeſt faculty, and the moſt ſlippery piece of the ſoul; nothing is nimbler than the thinking power, no act in the world quicker, and of more expedite motion than that of a thought, and nothing ſooner ſlips off the object, or thing acted upon, and makes a way faſter to a new, than the thinking faculty; like the Bird put wild into a Cage, the door is no ſooner open, but ſhe is gone.

Meditation is harder, being not bare thinking, a flaſh, a ſit for an inſtant, a touching; but a fixing and ſtay of thoughts, a detaining them, which otherwiſe are as Oyl in a mans right hand, that will not be retain'd: A carnal heart counts all Ordinances, and ſpiritual engagements, but coming into bonds, tyings with Cords, longs to break them and be free, ſo doth it by this Cord and tye of Meditation; it's harſh work to the fleſh.

O it's a moſt high attainment, to be able to ſay, O God my heart is fixed, Pſal. 108.1. fixed as to the purpoſe of heart, the choice and intent of the will, ſo to have the head, the mind, to ceaſe the rowling, ranging vanity and ſlipperineſs, and to act fixedly in the way of ſeriouſneſs, not be a light-headed, but a muſing man, a perſon of ponderings, and thought-ſtayings; like the Bee that lights on the Flower, and ſtays to have the Honey with her e're ſhe removes.

4. Meditation is the harder, in that Satan hath greater power upon, and more immediate paſſage to the faculty of imagination, than other faculties of the will and affections; he works not ſo immediately on the will and affections, as upon the imagination, and there he endeavours interruptions by his injections and ſuggeſtions; there he endeavours diverſions to think quite another way from the work in hand, and diſturbances, caſting in by-thoughts, and ſundry objects of different or contrary nature to the duty we are in.

As Satan fill'd Ananias heart, but firſt by filling the imagination with thought of covetouſneſs; ſo he can caſt ſuddenly into the beſt heart thoughts and apprehenſions, when about the beſt work, to diſturb and hinder.

Beſides, conſider his malice is great againſt Meditation, knowing how great advantage comes to us by it, and how much diſadvantage to him.

Satan is much prejudiced by ponderings; he ever watches when this work is taking in hand, and therefore Chriſtian, thou haſt greater reaſon of taking the greater heed; to watch him that ſo watches thee, to fight him that fights againſt thee, and ſo envies thee the help of this Ordinance, that would not have thee enjoy the freedom of one good, one ſerious thought, but is caſting the duſt of evil thoughts in the eyes of our minds, when they are looking up to Heaven, but principally he envies and oppoſes ſeriouſneſs, ſearchings and dwelling of thoughts upon ſpiritual things.

Satan deals with us here, as deceitful Courtiers and Councellors have done with their Maſters, diverting them from minding their affairs, and all right ſeriouſneſs, by pleaſures, and new devices, under the pretence of freedom from incumbrances, and trouble and enjoying themſelves; but that hereby they might more ſecurely proſecute & compaſs their own private intereſts. Satan had rather we ſhould do any thing than keep up a ſeriouſneſs in Meditation (or any other holy Duties) which may keep us awake and in a watchful poſture, againſt his enterpriſes.

5. Meditation is the harder, by reaſon of the exemplary mindleſneſs of ſo many, we daily meet and converſe with, who refuſe and ſlight all ſeriouſneſs, as unneceſſary niceneſs, or neglect it, out of ſlothfulneſs, and lothneſs to trouble themſelves.

Bad Examples are very infectious, apt to convey a ſecret poyſon into mens hearts, when they heed them not; by touching this pitch, the beſt are ready to be defiled.

6. Meditation is like the road or paſſage, where many things meet us, juſtle us, and are ready to turn us out of the way; cares they ſtrive to come in, buſineſſes and multiplicity of affairs, ſudden emergencies, and ſundry things, that may attempt to interpoſe; and theſe, if our watch and guard be not the ſtronger and ſtricter, will miſcarry the Duty.

Yea ſometimes one Duty may drive out another; often we let holy duties interfere, and croſs each other, hearing, praying, and the reſt, ſometimes there's haſtening from one to another, ſometimes letting one detain us ſo long, that others are cut ſhort, and ſo helps are turned in part into hindrances, opportunities for ſome Duties into obſtructions to others, when godly prudence allows every thing its ſeaſon and due proportion of time.

The external hindrances to Meditation are many from common buſineſs, and things of this life; and we often create our own hindrances by our ſloth and imprudence, not carefully redeeming and wiſely ordering our times and opportunities.

Ah then my ſoul, if Meditation be ſo high, ſo hard, as to its ſpiritual nature, and hath withal ſuch Enemies and oppoſitions, look to it then I muſt the more cautiouſly, but not leſs reſolutely perform it.

The Moraliſts ſay, that difficulty is cos virtutis, the incentive and heightener of magnanimity; to a great and heroick ſpirit nothing muſt be ſo great as to outlook it and diſcourage it: The greater and braver fiſh ſwim againſt the ſtream; the noble Chriſtian by difficulty and oppoſition is caution'd, but not cowed out.

If there were nothing to ſet againſt and weigh with the former cautions and arguments from Enemies and oppoſition, if no high inducements and advantageous arguments to put into the ſcale of perſwaſion, to weigh againſt ſuch as fill the ſcale of diſwaſion, it then might the more reverſe and turn the edge of thy courage (yet arguments from evil and miſchief, in many caſes are ſufficient alone) the danger of an armed Enemies approaching, as in Jacob's caſe; the danger of deadly poyſon, prepared for thee, or infection coming very nigh thee is enough. But we have encouragements, and thoſe in full meaſure, preſſed down and running over. As Eliſha to his ſervant diſcouraged, when encompaſt in Dothan, we have moe with us than againſt us: What if there be a principle of fleſh, that makes oppoſition; yet thy principle of ſpirit and grace, is a real ground of hope and help: If thy grace, Chriſtian, be true, though but a grain of muſtard-ſeed, it will live, and hold, and act and grow, act into endeavour and ſtriving till it overcomes: A principle will help thee.

1. Conſider, a principle introduces an inclination, a bent and tendency of heart againſt the inclination and contrary tendency of corruption, Pſal. 119.112. and it's a principle muſt live, and the contrary carnal principle muſt die; Rom. 6.11. Reckon your ſelves dead unto ſin, but alive unto God: Sin as to the purchaſe of Chriſt is dead in the Saints totally, and it is dead in the habit and root initially and in part, in reſpect of the communicated and inherent grace of Chriſt, which upon union with Chriſt, begins the death of ſin in mortification, Rom. 6. 2. A principle, beſides inclination and tendency, introduces power and ability; as the Fleſh hath its power, ſo the ſpirit and grace hath its contrary power. 3. A principle introduces facility; though the Fleſh makes Duties hard, yet the Spirit is ready, and makes godlineſs eaſie. 4. A principle introduces delight and complacency, the Fleſh acts reluctancy, the Spirit delight and pleaſure, Pſal. 119.47. 5. A principle works holding on and conſtancy, Gal. 5. as the Fleſh luſts againſt the Spirit, ſo the Spirit againſt the Fleſh (Pſal. 119.12. laſt part of the verſe) not only begins but holds on; a principle will help you to hold on, for God will hold that on, Phil. 1.6. He that hath begun a good work in you, will finiſh it to the day of Chriſt. 6. A principle is bleſt, by the uſing of it, with progreſs and growth; the fleſh that ſhall decreaſe and waſte, but the grain of Muſtard-ſeed ſhall grow to a great tree, Math. 13.32. 7. A principle ſhall be crown'd; by contending and ſtriving, with glorious conqueſt and victory; the Spirit wars againſt the Fleſh, and it conquers in the iſſue, by its ſtill warring; judgment is brought forth to victory, Rom. 8.37.

Ah, never be diſcouraged for any thing within, be very ſenſible of ſin within, and the ſtirrings of it, but ſink not under the ſight of it, take thou encouragement, Chriſtian, to fight it, and to ſubdue it; if thy hearts badneſs appear, its backwardneſs and croſſneſs to any Duty, know you can get nothing by giving way, but by going on and ſtriving; and uſe this herein as thy rule, wear out thy own backwardneſs to and wearineſs in a Duty, by doing it in a reſolved conſtancy, wear out the indiſpoſition to duty, by doing that Duty, and doing it fervently.

2. What if Satan be ſuch an Enemy, yet have we not more and ſtronger with us than him? we have the holy Spirit that helps to pray, and he will help us to meditate.

If he ſees we are labouring to get up the Mount in Meditation, he will give us his hand to help us up; if Satan and all Hell be againſt us in this or any other Duty, he will be for us, yea, Father, Son, and Spirit are and will be all aſſiſtants to us: Do we not uſe to ſay, God came in at ſuch a time, in ſuch a Duty? He delights to ſee how the pulſe of thy ſpirit beats heavenward, how the eye of thy ſoul looks upward, how it fixes its looks of heavenly love upon him; he delights to help up thy heart in its holy Meditation, to help it tower up to Heaven, to taſte of thoſe ſurmounting glorious delicacies, prepared for his beloveds entertainment and higheſt ſolace.

What others in their exemplary careleſneſs, hold forth what their mindleſneſs is, they uſe; muſt not have any impreſſion of diſcouragement, or prove to us any impediment.

It is no ſtaying till we can take every one along with us in our journey to Heaven.

Neither muſt the example of any, the higheſt, the greateſt, the richeſt, the wiſeſt, and learnedeſt, the neareſt related, the deareſt affected, nor any under any conſideration whatever, have that ill influence upon us, either to diſcourage or divert us, weaken our hands, or hinder our making ſtraight ſteps in this bleſſed path of meditating diligently upon heavenly things.

Neither let the cares and pleaſures, buſineſs and affairs of this world, hinder this ſoul great affair of ſerious Meditation in the ſeaſons of it.

The Saints of Chriſt in all ages have found a way to this duty, as well as others, and that through the throng, and multiplicity of crowding and juſtling occaſions. As it is ſaid of our Lord Chriſt, in Luk. 4.30. when they of Nazareth, angry with him, thruſt him out of the City, and would have caſt him down headlong, he paſſing through the midſt of them goes his way; the Saints of Chriſt have made their way, paſſing through the midſt of buſineſſes and emergencies, troubles, and diſquiets. They had a wiſdom given them to find out a way, they had a will, a purpoſe, and reſolvedneſs fixt, ſo as to overlook and overcome obſtructions and lets, from throngings of buſineſs, and multitudes of ſtill ſucceſſively interpoſing diverſions: That holy David who had ſo many highly urging and preſſing occaſions, as no man now, whatſoever he be, can have more; yet he made his way continually through all the throngings of ſo high importancies, and moſt urgent affairs; he had a wiſdom given to find a way, and a will to reſolve to Meditate, and he did it daily.

Pſal. 119.48. He ſays he will meditate in Gods Statutes; when he ſo determined, certainly he did it not raſhly, and without conſideration of his many occaſions and weighty affairs, and thoſe great diverſions which he might after meet with at home and abroad, in Peace and War; yet thus he reſolves: And Pſal. 119.97. he ſaith it, and to the Lord himſelf, that he did it, and all the day; firſt he ſaith he will, then ſaith he doth meditate, and ſaith it to the all-knowing God.

It therefore hence appears how feaſable and practicable this Duty is; notwithſtanding cares, buſineſs, troubles of all ſorts whatever, from the world and living in it, there is an attainable will.

1. A godly heart may come to ſay I will, may ſet an univerſal purpoſe of heart, a firm purpoſe, and a purpoſe of equal extent, to the whole latitude of Goſpel Duties, and whatſoever the Word requires. 2. And likewiſe he may have a latitude of wiſdom, to underſtand his way, every way he is to walk, Prov. 14.8. The wiſdom of the wiſe is to underſtand his way. Pſal. 119.98. Thou haſt made me wiſer than mine Enemies; and 99. I have more underſtanding than my teachers: There David diſcovers he had wiſdom for his way, and how he arrived at ſuch a height of wiſdom, and directs us how to come by it. 3. And as a Chriſtian may come to ſay he will do ſuch a required Duty, and arrive at the wiſdom of doing it, ſo by grace he may come up to an anſwerable extenſiveneſs of practice and performance, walking in all the ways of the Lord, as Zacharias and Elizabeth, Luke 1.6. David oft profeſſes his both univerſality, as of his heart-purpoſe, ſo of his practice, as the 119. Pſalm, and others, abundantly ſhew.

Yet firſt fixing our purpoſe in the ſtrength of Chriſt, then following after the wiſdom of our way, making it a grand ſcope to attain the wiſdom, the right and ſure wiſdom of our ſoul affairs, to be Artiſts in Religion; and then falling cloſe to practiſe what we reſolve and underſtand; this with Chriſts help will make our work, any work upon our hands to prove eaſie, Prov. 8.9. They are all plain to him that underſtands, eaſie the old Tranſlation hath it: we have a ſaying in Divinity, Iter ad pietatem, eſt intra ipſam pietatem, the way to godlineſs is within godlineſs; that is, the way to learn it, is to act it, and the way to facilitate and make it eaſie, is by exerciſing our ſelves ſtill in it, ſetting upon, and keeping up the practice of it: He that doth much in it fervently and frequently, will come to perform with increaſing facility: Slack and liſtleſs doing, ſlight and negligent performing may come to loathing and leaving, end with the diſadvantage of a far worſe temper of heart-averſneſs than there was at the firſt.

Formality in Religion ends oft in falling firſt off from it, and then falling out with it; contrarily doing with care and fervency, encreaſeth ſpiritual ſtrength, and the encreaſe of ſtrength makes the work more eaſie.

In uſing to do it earneſtly, we arrive at a doing eaſily: O therefore let every one be highly encouraged to hold up our conſtancy in this excellent Duty, to walk with an extenſive and increaſing evenneſs and equality, in this ſo pleaſant high road to Heaven, both in daily Meditation; in that for the entrance, and that other for the ending of the day; in alſo the occaſional ſolemn Meditation, that rare way of ſpiritual improvement in wiſdom and heavenly warmth; and in that way of Meditation, by ſhort and ſudden ejaculations. This threefold cord will draw ſtrongly Heaven-ward, will make thy ſoul go from ſtrength to ſtrength, from warmth to warmth, from pleaſure to pleaſure; make thee keep upon the wing, mount up aloft, and not be weary by the ſucceſſive varieties, and the abundant ſweetneſs flowing hereby into thy boſom; and to winde up this inſtigation in a word, 1. Is my heart dead at any time and liſtleſs, how ſoon will Meditation quicken it, and reduce it into activity? 2. Is it barren and unfruitful alone or in company, what rare rich matter can meditating bring in, and ſpread over the barren ſoil of my ſpirit, and make it ſoon put forth fruitfully? 3. Is it chill and cold, without wonted warmth and vivacity, what fuel can it fetch to kindle a fire on this hearth, fuel from Heaven and Earth, from the Word and Works of God, and all ſorts of objects whatever, ſpiritualizing them for my uſe, what ſparks can it ſtrike, what coals can it kindle and blow up into a flame to thaw my frozen heart? 4. How high a preparative is Meditation to prayer, to enrich it with choiceſt materials, to enliven it, and make it burning hot in holy fervency? 5. How rare a diſpoſitive to hearing the Word of Chriſt, to open the everlaſting doors of the heart, to widen the heart for a letting in more freely of heavenly Truths, and increaſing the good hearts treaſure, to make us ſwift to hear, to hear with the largeſt and livelieſt affections, readieſt purpoſe, moſt raiſed and fixed reſolutions, to receive and obey the Word in every thing, moſt abundant readineſs to be moulded into the form of Doctrine that ſhall be delivered? 6. What an efficacious helper is Meditation to ſpiritual digeſtion, and reducing divine Truths into ſound and good nouriſhment, which miſcarry in others for want of due meditating?

And what a mighty aſſiſtant is it to holy Duties? what is there performed wiſely and with vigour, unleſs directed and aſſiſted by Meditation?

For to make the inſtigations more full, we may look back to the ends of Meditation, and the afterward grounds were given and enlarged upon, which being many, will be too long to repeat.

Two things only remain to finiſh this Improvement.

1. The Evidences and Characters of a right and due Meditation. 2. The Directions and Rules for the beſt managing of it.

CHAP. VIII. Of the Evidences of a due Meditation.

FOr the Evidences of a due and right Meditation, it muſt have the Nature, Properties, and Attendants of it; and therefore it is not to be taken up as a cuſtom, as a thing made to ſtop the mouth of a calling and urging conſcience, or a meer acting for Notions, a ſtudy and ſearch of Curioſity, to know Novelty, or to know much, and be able to hold diſcourſe with others.

But it muſt have a higher nature, purer ends, and be performed in another ſort, then an only wiſe or a learned man, yea then any formal Chriſtian can act or compaſs of himſelf.

And for the Characters of a right holy Meditation, there will be no need to fetch any other lights of diſcovery, but only to take up and hold thoſe to this intendment, which were opened in the diſcovery of the nature of divine Meditation.

1. As making it our real and high obedience to God, the ſoveraign Lord of our ſouls, and to the golden Scepter of his Word in that expreſs Law of his, laid upon the thinking power, and grounded upon the high and infinite obligations he hath on us, to impoſe this thought-tribute, and homage, a pure obedience to him, and doing his will herein.

He that meditates aright, hath been taught and learnt to obey God, to yield it to him as his due. I am under my God, ſaith the right Chriſtian, and infinitely obliged to all which he commands me. This among others, is one of his righteous and holy Laws, one great ſignification of his Royal will; I muſt not, will not deny it, diſpute it, or put it from me, but comply freely with it.

And this comes from that ſpring, that root which lyes at the bottom of the heart, that ſupereminent love to God (the holy hearts chief good) and the great ground of all right obedience.

Rom. 13.10. Love is the fulfilling of the Law, and ſo is it the fulfilling of this particular Law of holy Meditation, love to God, ſo infinitely excellent in himſelf, and who hath ſo unſpeakably loved the holy ſoul.

Therefore if it be the right and genuine obedience, it hath this high, this warm ſpring of love running in this channel, this of Meditation, an over-powering conſtraining love that breeds this thinking, this looking of the ſoul in Meditation.

O therefore try if this heavenly love hath firſt been planted in the ſoil of thy heart, if from a new heart circumciſed to love the Lord above all; that thence thou comeſt to love Meditation, becauſe thou loveſt the Law-giver firſt, who writes his Law, and writes this particular Law in thy heart by love to it, by making thee a lover of Meditation.

2. If Meditation be genuine and right, then is it from a choice of will, wrought up by the power of holy love ſubduing and mortifying carnal and formerly predominant unwillingneſs and ſtubbornneſs, reluctancy and refuſals of this work, and framing it to willingneſs, freeneſs, and fixedneſs of purpoſe to do it, and hold it, Pſal. 119.48. I will meditate, ſaith the holy Pſalmiſt; Meditation aroſe from reſolution, from a will fixed, and that aroſe from love acted, and working the will to reſolution. Therefore in the 97. verſe of this Pſalm, he ſpeaks it to God himſelf, O how love I thy law! and what fruit doth this noble root of love put forth? it is my meditation all the day: Meditation of the Law proceeds from love to the Law.

Love lay at the bottom, and that engaged the will into a firm reſolution to meditate. Never is the will freer, and its purpoſe firmer, then when love inclines and engages it. The higheſt and ſtrongeſt reſolutions that ever were taken up by any holy heart, were the rare products and ſweet fruits of heavenly love, love efficaciouſly exciting the will, winding it up to the top, and then fixing it faſt.

3. Where the work of Meditation is right, the aims and ends of it are pure, ſpiritual, and holy, it is carried beyond and above ſelf; it is an acting with ſelf-denying: ſelf is neither the total, nor the predominant ingredient in this undertaking.

That which Chriſt calls for, of denying a mans ſelf, Mark 8.34. in the extent of all Chriſtianity, muſt particularly be performed in this duty.

Self-ſeeking muſt not be uppermoſt, not the main intent or inducement: For this is the Sphere an unſound heart moves ever in.

The aim and end in the beſt natural man is never higher then ſelf, and no other really then ſelf, and that becauſe he chiefly loves himſelf.

But a right work muſt be aimed and acted above all to the living God. Therefore Zec. 7.5. God tells them their faſting was not right, becauſe they did it not to God; ſo is Meditation, or any other duty not right, if it be not to him, aimed above all at his Glory.

In this reſpect therefore, Religion is in Scripture called Godlineſs, becauſe it is a frame of ſpirit acting above all ſelf-ends and inferior reſpects, unto the living God above all.

So Heb. 9.14. To ſerve the living God; works not done to the living God, are dead works; a living work is aimed and level'd to the living God.

The end more particularly muſt be the glorifying God, 1 Cor. 10.31. Do all to the glory of God. If eating, drinking, and ſuch inferior things, then much more holy duties muſt be done to Gods glory.

There muſt be an inward powerful principle that can aim ſo highly, really, and an acting of that principle that God is actually glorified.

It is not enough to ſay we do, as many erringly affirm, they aim their duties, when they never had firſt that right principle of Holineſs wrought in their hearts. Without the principle of Holineſs it is impoſſible to have holy aimings, holy ends. It's impoſſible without an eye to ſee to level at a mark.

Whereſoever there's a right doing, there's a potent elevating principle, that ſets the ſpirit above the predominancy of ſelf-ſeeking, and acts it into a reality of God-exalting above all, that kindles and inflames the ſoul into an ardency of deſire, love, delight of glorifying God in every undertaking.

This is unſpeakably ſweet, and heart-gladding; nothing pleaſes a holy heart more then when the heart below can run in ſome degree parallel with the hearts of Saints and Angels above, in hallowing and advancing the higheſt God, and his Name.

Try we therefore if our meditating be a real acting up to the grand ſcope and higheſt end, the exalting of God, if his honour be indeed the preponderating inducement and greateſt ſoul-aim.

2. Happineſs and our own Salvation was the next aim formerly mentioned, happineſs propounded and declared in the Goſpel, and no other. To this next ſubordinate end muſt all the golden lines of holy duties tend, here they muſt center. Every right duty muſt be a real levelling at Goſpel-happineſs, that which God proffers, and Chriſt hath purchaſed.

If Meditation be right, it is a part of true wiſdom for our ſelves, Prov. 9.12. Wiſdom to ſalvation, as really aimed at it, as any markſman aime at his mark,

God, next to himſelf and his glory, allows and requires to look and ſeek, labour and ſtrive for eternal life and happineſs; and all our duties, as they are ſubſervient to his glory, ſo our own happineſs is complicate and wrapt up in it, yet not above it, or equal with it, but next under it. Accordingly therefore, in this duty, as in all others, our aim at happineſs muſt not be a meer ſelf-ſeeking, it muſt not terminate only in our ſelves; but our own happineſs muſt be aimed at for glorifying God by it.

We muſt aim at happineſs, and being in Heaven, thereby to be in a moſt perfect ſtate, that we may attain the moſt perfect principle for the higheſt exalting of God.

Althugh in Heaven, ſeeing more, and taſting more, and having the veſſels of body and ſoul filled up with glory and happineſs, makes our ſtate more glorious; yet the end of that ſeeing, taſting, and all enjoyings there, are to put us into a moſt perfect capacity, higheſt heart-readineſs, and alacrity, upon the moſt over-powring incentives to lift up to the utmoſt the glorious praiſes of God. This then is a very conſiderable particular, that beſides glorifying God, the ſupreme end, aiming at our own ſalvatition, muſt be more then for our ſelves.

We uſe to ſpeak of ſeveral ſpiritual ends relating to our own ſpiritual good, which we are allowed to ſet up, and ſeek, and ſtrive after; yet all theſe muſt have this reduction, muſt all have this glory of God for their chief end.

The laſt end, as hath been ſaid, gives the rules to all both ſubſervient ways and ends.

Therefore in our examination, let us take in all the ſpiritual ends before ſpoken of, for heavenly light and larger knowledge, for a ſpirit of wiſdom to be wiſer to ſalvation, to be warmer at the heart, melt off all incumbrances, make up to Heaven better, to fix our reſolutions firmer, ſtrengthen our grand purpoſe of ſtill walking with God, to ſtabliſh our courſe, and make ſtraiter ſteps for our feet, and to preſs harder to the mark. Are our ſpirits acted to theſe aims, and all thoſe other, Meditation is ſo excellently and uſefully appointed to?

2. Do we meditate in the right way of calling off our thoughts from impertinencies and diverſions?

Do we ſet a ſtrong guard upon our ſpirits, and watch them diligently?

Do we act Meditation in bending our minds to it, ſtrive to act with all ſeriouſneſs we can? Do we act ſearching and pondering, and keep up conſtancy of thoughts till we both bring our hearts to the heavenly temper, and the duty to the kindly iſſue it ſhould have, and cannot be content with any thing, but that a God who ſees our actings will approve of?

CHAP. IX. Of the Directions relating to Meditation. Firſt, for ſuch as would begin.

AFter ſome Characters given of a right Meditation, I ſhall next ſpeak of Directions or Rules to be obſerved about it. The Rules muſt be ſuited to the ſeveral ſorts of perſons that will ſet upon this work, or proceed in it with ſucceſs.

1. If it be a perſon who would enter upon this way, being ſenſible of the ſin of hitherto neglecting it, and is now willing to be adviſed how to perform it.

Then conſider, it is no undertaking it, or hope of doing it aright, and holding on with conſtancy, and to the ſpiritual advantages of it, unleſs there be an endeavour after a right principle, a living ſpring within to found and ſtill feed a due performance of this ſpiritual work.

To undertake it without, thou wilt find it too high and hard, arrive at the beſt, at a formal doing, a ſlight and overly doing, and in the end grow weary of it, and caſt it off, and ſo return to it no more.

Therefore thy great intendment, to which thou muſt bend thy ſelf and whole ſoul (which ſhould not, muſt not be given over, until it be effected) is to make ſure of a new heart, this will bring in a new power, a new principle, introduce a bent and inclination of ſpirit, a love unto it, a firm and abiding purpoſe, a rooted reſolution for doing it againſt all difficulty and oppoſition. This will make the duty of Meditation eaſie, and alſo ſweet; by the pleaſure and advantages found in this heavenly way, thou wilt be encouraged to hold on, ſucceſs will encourage thee, that will ſweeten the way to thee, and help to ſtabliſh thee in it.

Though thou canſt not change thy own heart, and make it new, lay in a new principle of Holineſs; but it muſt be God who gives the new heart, Ezek. 36.26, 27. And works the will and the deed of his own good pleaſure, Phil. 2.13. Yet as he calls thee to convert, and in order to thy converting, requires thee to conſider, and bethink thyſelf; ſo is it thy neceſſary and important duty to conſider and ponder deeply and frequently thoſe things, and in that manner & order which are moſt effectual to that end, & which God uſes to ſet home. For by putting thy ſelf into Gods preſcribed way of ſeriouſly and frequently conſidering, thou mayeſt meet with a help, with God helping at laſt, who helps them that ſeek him diligently, and give not over ſtriving.

That relation is remarkable of the bad Son whom his father dying, calls to him, and gets him to make this promiſe, That every day he ſhould for but one quarter of an hour meditate of ſome one thing or other, what he would. Accordingly he every day employs a quarter of an hour, or ſome time in ſerious thinking: But this at laſt moſt happily iſſues in ſerious conſidering his ſinful ſtate, and a real converting to God at laſt.

Thus often it hath come to paſs, when perſons have ſet themſelves to conſider, as God in Scripture exhorts, it hath ended in a true returning; ſo the Prodigal is deſcribed, Luke 15. So Ezek. 18.

If thou art very deſirous more particularly to be here directed what to do to obtain the right principle, and thence the right way of acting this duty and others in the holy and ſpiritual required manner.

I muſt not engage far in ſo large a point, yet if I exceed ſomething, it will, I hope, get pardon. Only I ſhall mention ſome particulars more neceſſary for this ſo weighty a concern.

If really and in good earneſt thou wilt engage, ſtrive to purpoſe for obtaining a ſure principle of performing this or any duty aright, a principle of Grace and Holineſs, a new heart, and a new ſpirit.

1. You muſt go about it with the greateſt ſeriouſneſs that ever thou canſt, and endeavour the firmeſt and ſtrongeſt purpoſe for proſecuting it, till thou haſt attained it. But then thou muſt ſee thy utter inability without Gods lending a hand to help thee in ſo high an undertaking.

It is thou muſt endeavour, but God he muſt draw thee. Joh. 6.44. No man can come to me unleſs the Father draw him. Thou muſt ſtrive for, but God muſt give repentance. 2 Tim. 2.25. If God will give repentance. Jer. 31.18. Turn thou me, and I ſhall be turned. Ezek. 36.26. A new heart will I give you. Yet God muſt ſee us, when he calls for returning, to endeavour, and ſtrive, and wait for his giving, who works the will and the deed of his own good pleaſure.

2. Thou muſt reſolve to ſequeſter thy ſelf at times, at fit ſeaſons from all diverſions, not ſuffering any thing then to interrupt thee: thou muſt ſit alone as Lam. 3.28.

3. Do all thou poſſibly canſt to be awakened out of thy deep ſecurity, ſo long and ſo dangerouſly reſted in. Eph. 5. Awake thou that ſleepeſt, and ſtand up from the dead, &c.

For this thou muſt gather all awakening conſiderations the Scrpitures furniſh thee with, concerning the inconceivable miſery every ſinner is in.

But conſider, things ſpoken in general in Scripture, and not brought and ſet home on thy ſelf in particular, will not work to an awakening. Neither will thy ſaying and acknowledging thy ſinfulneſs and miſery in general, ſerve; Generals humble not, Generals hit not home.

A ſingle Arrow or Bullet will not ſerve againſt a whole flock of fowls, but ſcattering ſhot muſt be uſed.

Take therefore all the warmeſt conſiderations thou canſt, and heap them as coals of fire on thy own head, bring them home to thy own heart, to melt down thy frozen frame of ſinful ſecurity.

Do all thou canſt by the light of the Scripture, and beg, beg moſt earneſtly the light of the Holy Spirit to convince thee of thy extreme miſery. It is he, Joh. 16.9. That convinces of ſin and miſery.

Endeavour to thy utmoſt to rightly found this work by moſt induſtrious ſtriving, to ſee the exceeding ſinfulneſs of ſin, Rom. 7. the abounding evil in it, Rom. 5. And do this by fulleſt poſſible pondering the great tranſcending evil of the leſſer ſins, or ſuch as are comparatively ſmall, and we count not great; ſee it in examples, as Ʋzzas dying by an immediate ſtroke for but touching once the Ark, 1 Chro. 13.10. The Bethſhemites for an only looking but into the Ark; fifty thouſand and ſeventy perſons were ſlain by an hand from Heaven, 1 Sam. 6.19. Adam and all his poſterity with him were undone by his eating of a fruit, becauſe forbidden, which in the nature was no immortal thing, as idolatry, murder, &c. but ſinful, by a peculiar precept of tryal broken. Yea, if Adam, when he was the repreſentative of all, had ſinned the leaſt imaginable ſin in one commiſſion, ſin'd in one ſinful, one vain thought, it had been his own and all his ſucceeding poſterities ruine, nay in the leaſt omiſſion. Though there be many ſorts of ſins, with ſundry meaſures and aggravations, yet there's none ſo ſmall, but is crimen laeſae majeſtatis infinitae, is high Treaſon againſt an infinite Majeſty.

This is a grand intent of God in the whole Bible, and in alſo his punitive Providences, to demonſtrate Gods heart in his diſlike and loathing all ſin, that it might blot out our miſtakes, and reduce us, ſtamp our judgments and hearts with a ſuitable impreſſion, a ſenſe of all ſin, or whatſoever is but near to it.

Therefore among others, that's very remarkable, Num. 6.9, 10, 11. The Nazarite, not only by purpoſely touching a dead body, or coming to it, was unclean: But if any dyed ſuddenly by him, he was to bring his ſin-offering and burnt-offering to make atonement; which was to manifeſt by the Type the purity God requires, and his diſtaſte of any the leaſt likeneſs or nearneſs to any defilement of ſin.

Dwell and dive deep as ever thou canſt, into the abounding ſinfulneſs of every the leaſt ſin.

Thence reaſon and ponder with thy ſelf, what is thy unſpeakable miſery, that art guilty of a whole lifetime ſins, ſuch an innumerable company of ſins, in thoughts, affectings, purpoſings, ſpeakings, doings; in acts, ways, habits, and all thy heart evil that hath ever dwelt in thee.

And if thou wilt overlook them, and not conſider them, thou ſhalt be judged one day for them all. To methodize this grand Inquiry and Soul-ſearch, and to have the kindly iſſue in a due awakening, ſtrive to avoid all confuſion of thoughts, and to do it diſtinctly, and in the beſt affecting manner thou canſt.

Rules of Art are not here neceſſary to be uſed, but the way of thy beſt skill, by Gods aſſiſting, thou canſt take to ſet an edge, and give more efficacy to this undertaking; thou mayſt ſingle out firſt that ſin or luſt which dares and pinches thy ſpirit moſt; touch firſt where thou art tendereſt and ſoreſt; on that which items thee moſt, flaſhes fulleſt, like Lightning in thy face, makes thy heart ofteneſt ake.

It's the counſel of ſome great Divines, to pitch upon ſome groſs ſin firſt; ſeek eaſe firſt where thou art diſquieted moſt, or that is likely to give the firſt blow. The Scriptures ſet ſinners to conſider their doings, eſpecially their ways, which are continued doings. Theſe ſhould more humble than meer particular acts; but both acts and ways ſhould be viewed, as they can be recalled and brought to mind, and then put all into the ſcale to make down weight, and contribute to fuller awaking.

But above all ſinning any, or divers ſins, into ways, and then walking theſe ways into wonts, thoſe worſt defilings and ſoul-enſlavings of curſed habits; ſuch as habits of ſenſualneſs and intemperance, habitual covetouſneſs and worldlineſs, habitual pride and preſumption, ſelf-exalting, ſelf-ſeeking, habitual vanity of thinkings, and ſuch like. Theſe great chains thou art bound with and enſlaved by, Tit. 3.3. Serving divers luſts: Luſts ſerved are ſins formed into habits.

Theſe old rooted ſoul-diſeaſes, theſe heart-gangrenes ſhould well be eyed, and much awaken thee.

O it's ſad to find thy ſelf going to Hell in a cuſtom and by a habit, binding thee and haling thee thither.

To all, as higheſt aggravations, add the conſideration of that ſin of thy Nature, that emptineſs and deprivation of all ſpiritual life, power, image of God and his glory, conjunction and communion with God and all happineſs; with curſed inclinedneſs to all the ſin in kinds and aggravations, that the whole World, Hell, and all, ever acted, or can act for ever.

And that blackeſt piece of Hell dropt into thy heart, the worſt, very worſt thing in Satans heart, that enmity and borrid repugnancy, croſſneſs and contrariety to all the extenſiveneſs and dimenſions of whatſoever is good, is holy and righteous; yea that higheſt monſtroſity and tranſcendency of impiety; enmity to that God that gave at firſt, and ever keeps up thy being; and which is the height of that height, the utmoſt venom Hell could hatch, and heart can breed, that horrid enmity to the very Being of God himſelf. Before Grace, no guilty ſinner but wiſhes God were not, and if he could, would dethrone and deſtroy God utterly. And above all yet intimated, take in the ſuperabounding ſins againſt the Goſpel, neglectings and refuſings of the only remedy and relief of an undone ſoul, which is the greateſt poſſible ſoul-wronging: Prov. 8.36. wiſdom affirms it, Sinning againſt me, ſaith Wiſdom, he wrongs his own ſoul. All ſin wrongs; but the meaning is more: he wrongs with the greateſt poſſible wrong, the higheſt can be done, to refuſe Chriſts Salvation. And which is yet far exceeding all ſelf-wronging, there ſin ſo touches the very apple of God eye, ſtrikes ſo provokingly at his very heart, and daſhes down his moſt darling deſign, the utmoſt and higheſt that he ever went, or will go; the higheſt exalting of the riches of infinite free Love and free Grace.

I have heard by a good Hand, that one of the Dukes of Muſcovy, while he ſtood talking with a poor Peaſant of the Country, pitcht a Spear he held in his hand, upon the poor mans naked foot, there digging with the point of the Spear into it, and the ſlave (for ſo they are generally) durſt not complain.

O! Goſpel-ſins dig not into the foot, or hand, or eye of a God (if I may ſo ſpeak) but into his heart, and the very top and crown of it. Every ſin againſt the Goſpel, kicks ſo at the very bowels of God, ſo diſhonours him in that his tendereſt, upper intereſt, as nothing can higher offend, and therefore not expoſe to deeper danger.

For farther help, take the Book of Conſcience, thy Souls Regiſter, and God Remembrancer. Look over all the black Items there on the File, that it will certainly one day produce, and ſet before thy face.

For yet ſurer aſſiſtance, take the perfect Rule and Glaſs of the Law and Word of Chriſt, therewith duely comparing thy life and frame of heart, that by the Laws coming, ſin may the more abound.

O but the Law, not only diſcovers guilt, but denounces a moſt dreadful curſe. Gal. 3.10. Curſed be every one that continues not in all things written in the Law, to do them. And as the Law, ſo the Goſpel curſes with a more dreadful curſe for not obeying it, in true coming to Chriſt by Faith. O what a curſe muſt this then be, to be accurſed firſt for original corruption in all the helliſh wickedneſs of it: And then to he curſed for all thy innumerable actual trangreſſions. Accurſed for the firſt act of ſinning. Accurſed for the next act. And for every new ſin to have a new ſentence, be under a new curſe. For every, every evil thought, every evil affection, purpoſe, word, work, every commiſſion, every omiſſion, every day, for all the ſins of it, to be accurſed, from the beginning to the end of it. Really by the curſe, to be ſeparated to evil, bound over to death eternal in Hell. How ſhould this ſtartle and awaken thee?

O but there's yet that is more dreadful, to be continually for ſin, under the hot diſpleaſure and abiding wrath of a God. Pſal. 7.11. God is angry with the wicked every day. Joh. 3.36. He that believeth not, the wrath of God abideth on him. This God, ſo angry for ſin, how infinitely able is he to take revenge, and how reſolved is he, unleſs thou turn to him? O what is that death eternal, that Hell provided to puniſh ſinners!

How frail is thy life, by which thou art kept from falling into the Lake of fire and brimſtone?

How certain is thy death, and how uncertain is thy dying time? It may come in a moment, and then thou art caſt upon eternal ruine.

Conſider, thy ſins, after commiſſion, grow not leſs, wear not out, are not leſs dangerous. Sin is the ſame for ſubſtance, though thy ſenſe of them be leſs; we greatly deceive our ſelves herein, as if ſin, the longer after commiſſion, were leſs; but the guilt of ſin is the ſame, the defilement the ſame, the curſe againſt them is in the ſame force, the wrath, diſpleaſure, and reſolution of God to revenge them, full out the very ſame, and Gods remembrance of them is ever the ſame. Hoſ. 7.2. I remember all their wickedneſs; and how is that? They are before my face. If they are not before thy face, as God can ſet them, yet they are before his face, Pſal. 50.21.51.9. that is, ſeen and remembred as a thing ſet full in a mans eye, and his eye full on them.

I have been too bold in thus enlarging. O 'tis hard to awake from the deep ſleep of ſin. But this muſt be endeavoured all thou canſt, and God he is to be entreated to help and do this for thee. There muſt be an awakening by conviction really and undeniably, ſeeing and acknowledging thy moſt woful condition.

Conviction in the underſtanding muſt end in contrition, and a working down to the affections: In a fourfold affection, anſwering a fourfold diſtemper. 1. Upon Fear. 2. Sorrow. 3. Deſpair. 4. Deſire and care to be eaſed.

1. To tame preſumptuous boldneſs and confidence in thy coming to fear, that for all thy ſin and danger feared not. As it is ſaid in that particular caſe, Jer. 36.24. Though ſo great ſinners, and ſo ſeverely threatned, yet were they not afraid, but burnt the Roll. To ſay we have ſinned is not enough, there muſt be real pungent fear, Acts 2.37. pricked at the heart on ſight of the ſin of killing Chriſt, a real and deep fear, to a wounding, piercing the heart and thick skin of ſecurity, hindering the feeling of a woful ſtate, coming to be as really ſenſible as thou doſt in aſſured and great danger, Act. 16.29. the Jaylor came trembling. God by his Spirit, the ſpirit of bondage, works this fear, Rom. 8.15.

2. There muſt be a daſhing the uſually carnal jollity and mirth. Jam. 4.9. Let your laughter be turned into mourning, and joy into heavineſs: this all the Scripture calls for. A man condemned to dye a cruel death, if perſwaded he muſt dye, will not laugh and be merry, but mourn.

That mirth uſed at other times, is not to be uſed now.

3. To daſh the deceiving, uſual, carnal hopes which are the houſe built upon the ſand. Hopes of ſalvation on no true bottom, but fond phanſie, meer imagination. There muſt be deſpair as to all worthineſs and ability in a mans ſelf, or any creature, or in God and Chriſt hoped, as many do, in a falſe way, Deut. 29. Pſal. 50. Acts 2.37. What ſhall we do! implies, as I take it, (beſide other things) deſpair of what formerly they hoped and truſted on.

4. To curb and cure careleſneſs and a not deſiring any other condition than their preſent: or an only cold, as it is in many, and a fluctuating deſire; there muſt an edge be ſet upon deſire, an earneſt great deſire to be eaſed of the trouble and burden of ſin and Gods wrath, Acts 16.29. What ſhall I do? and Acts 2.37. What ſhall we do? implies an earneſt deſire to be eaſed. And accordingly there muſt be an applying thy ſelf to all the ways thou knoweſt, and going to others that can adviſe thee. Praying eſpecially oft, and as earneſtly as thou canſt. Confeſſing and bewailing greatly thy preſent condition. Upon being truly awakened, and thence made really ſenſible of thy ſo woful ſtate, weary and heavy laden. After the firſt diſpoſitive Meditation, and the impreſſions made on thy heart through the Lords help, then a ſecond Meditation muſt next be mightily intended, and diligently followed, Meditation on the means and manner of uſing them, for getting out of thy ſo ſad eſtate, and coming to a ſafe and happy. As he, Acts 16. What ſhall I do to be ſaved?

Here muſt be laid at the bottom of this work that ſo neceſſary conſideration, That none can help himſelf, and attain the mercy of a God in a meritorious Saviour, unleſs God the Father by his Holy Spirit, the mighty Applyer of Chriſts Redemption, draw efficaciouſly the weary ſinner to the ſoul-eaſing Saviour, works faith to come, and reſts on an all-ſufficient Chriſt.

The firſt ſtep in this great ſoul-concern, muſt be labouring to divert the eye from a total or too much viewing of ſin and Gods wrath, and earneſtly endeavour to be duely deeply poſſeſt of the infinite mercy, love, riches of free favour in Chriſt, in whom he is placable, and infinitely willing to ſhew mercy.

1. Willing, in that he hath, in his abounding wiſdom and prudence, contrived the way of Reconciliation in Chriſt, Eph. 1.

2. Willing in infinite love and riches of grace, he appointed his own only Son, anointed him with all fulneſs of grace, ſending him, and cauſing him to work and procure Redemption perfectly in all reſpects, and then in making the moſt free, imaginable, and poſſible proffer and tender of Salvation in Chriſt.

A diſcovery and tender in the exceeding great and precious promiſes, promiſes that are as ſo many ſtrong yernings and loud ſoundings of the bowels of a God to ſinners; promiſes moſt firmly fixt, as being all the ingroſt particulars, and the golden clauſes of the Covenant of Grace, ſigned and ſealed with the moſt precious blood of Chriſt, and therefore ordered, and in all things moſt ſure.

The Promiſes and Covenant, are by moſt highly demonſtrating (that hardly to be believed and truſted to, by once awakened ſinners) that free rich love of God in Chriſt. by demonſtration of it, the intendment is ſirſt, to found and breed faith in weary heavy laden ſinners, and after to build it up and perfect it.

Meditation ſhould firſt fix upon the promiſes of free juſtification and pardon of ſin; and as humbling ariſes not from a confuſed general apprehenſion of fin, or many ſins, but diſtinct particular viewings of particular evils: ſo comfortings and coming to relief, muſt be by ſingling out and pondering the promiſes of mercy in particular. As a drowning man that ſcapes by a taking hold on a particular thing, hand, or cord.

But the thing, the greateſt and higheſt for breeding and founding juſtifying faith, is firſt pondering the infinitely all-amazing and adored free love of God the Father, Joh. 3.10. 1 Joh. 3.1.

1. This is that ſo rich Mine, out of which the moſt precious Corner-ſtone Chriſt himſelf was taken. 2. For principally glorifving this riches of free grace, the Earth for a Stage was ſet up to begin the diſcovery and revelation of it. 3. The great Aſſize of the great day of Judgment is chiefly appointed for higher manifeſtation of it. 4. And the higheſt Heaven, with the ſtate of Glory there, is purpoſely founded and conferred on the Saints, for the higheſt demonſtration chiefly of free ſaving grace; not Angels glorification, but redeemed Saints glorifying, is for free ſaving graces greateſt glorifying, and higheſt exalting.

Dwell here, till largeſt apprehenſions and higheſt admirations ſwallow up and drown all thy fears, doubts, and diſcouragements, raiſing thy ſpirit up to hope, truſt, and conſolation.

But this ſo infinitely free love of the Father, muſt be connected with moſt wiſhly viewing and moſt earneſt pondering the higheſt proof and evidence of it, in that greateſt poſſible gift, Gods own Son, God in our Nature. Joh. 3.16. God ſo loved the world, that he gave his only begotten Son, that, &c. Here after all thy black and ſad thoughts and diſquiets, is the richeſt, ſtrongeſt, and ſureſt Cordial for a fainting heart. A Chriſt in whom all fulneſs of wiſdom, righteouſneſs, ſanctification, and redemption dwell; That out of his own infinite love, became man, was in the form of a ſervant, performed the whole Law, pacified the wrath of God, purchaſed perfect and eternal life, by laying down his life a ranſom. 1. A Chriſt freely offered by God the Father, Iſa. 55. Come and buy without money. 2. Freely offering himſelf, Joh. 7.37. If any man thirſt, let him come to me and drink. 3. Freely offered, and to be taken as the Bride and the Spirit ſay, Come and drink of the water of life freely, Rev. 22.17. This free grace muſt be applied by the promiſes of grace and pardon more eſpecially and firſt. Chriſt is not offered by God the Father, and the Lord Chriſt offers not himſelf, nor the Holy Spirit offers not, neither draws to Chriſt, but on the ground of the promiſe of forgiveneſs and ſalvation. Nor can it be taken by man, as a learned Divine expreſſes it, but mediante promiſſione.

The promiſes particularly muſt be pondered duely, often and often.

Ponder 1. The goodneſs of them, they are good, ſweet indeed to a needy thirſty ſpirit.

Ponder 2. The ſureneſs and firmneſs, by a God that cannot lye, Tit. 1. All yea and Amen in Chriſt, 2 Cor. 1.

Pvnder 3. The freeneſs of them. Nothing ſo free as they that come only from a God, only for his own Name ſake.

Ponder 4. The ſeal of them, in the rare and abundant examples recorded for encouragement of ſinners of all ſorts, received to mercy. So 1 Tim. 1.16. I, ſaith the Apoſtle, was received for a pattern to them that hereafter ſhould believe to eternal life.

The promiſes muſt be pondered, prayed often over, as thoſe which are for the wounded, weary, and heavy laden, to breed faith; not only to feed it, but found, and feed it alſo; to begin, and to build it up. Never leave pondering the promiſes, Gods love, and Chriſts fulneſs offered in them, until pondering comes to hope, hope to thirſting, thirſting to higheſt prizing, prizing to ſelling all, and buying the Pearl, till thou comeſt to renouncing thy own righteouſneſs, thou caſts thy ſelf upon God in Chriſt, by the promiſe firſt reſted on, promiſe leading to Chriſt firſt, and to God by Chriſt; and not only Chriſt for juſtification as thy Prieſt that purges guilt, and makes atonement, but as thy Prophet and King for light and holineſs, for a new heart, a new principle, a new wiſdom and power, a quickning power, from Union and Communion with Chriſt, Rom. 6. by the inhabitation and operation of his Spirit; by faith, that hand that receives all from Chriſt; when by faith thou art juſtified and ſanctified, and receiveſt by influence from Chriſt a living principle. Now thy heart is put upon the right hinge, for rightly performing holy duties, praying, reading, hearing the Word: And now thou canſt meditate aright, in a holy and happy manner, with wiſdom and ſome skill, choice of will, complacency, and conſtancy. And now Meditation will proſper in thy hand. Now as Davids bleſſed man, thy delight will be in the Law of God, and in that Law thou wilt meditate day and night. I have been longer herein by much, then was my intendment; come we to the next Directions.

CHAP. X. Of Directions for Meditation, reſpecting ſuch as are young Chriſtians newly converted.

OUr next Work, after Directions to thoſe that deſire to ſucceſsfully practiſe holy Meditation, having formerly neglected it, is to treat of the Directions for young Chriſtians, who are but entered upon their way, how beſt to order their right principle received, to their beſt advantage in this way of Meditation.

1. Here, as the Rule of learned Phyſicians is, in curing of diſeaſes, that univerſals are firſt to be intended: So firſt your Rule is (to enter and engage your ſelves into that great Road, and moſt ordinary work incumbent, of daily Meditation) herein to contend and ſtrive after an habitual holy frame, to habit thy ſelf as thou art able, to the right daily Meditation.

1. Habit and accuſtom thy ſelf to the mornings Meditation, in awaking ſo ſtill with God, in ſerious thinkings of, and admirings his goodneſs and mercy in the night paſt.

Begin to accuſtom thy ſelf to firſt looking up to God, and that moſt ſeriouſly and earneſtly, that ſo near as may be, God ever may be the firſt in thy thoughts. Pſal. 139. When I awake, I am ever with thee. And Pſal. 5.1. & 3. Give ear unto my meditation— In the morning, O Lord, will I direct or ſet in order, as the word properly ſignifies, and look up. He awaked into Meditation, and acted that Meditation, in lifting up his heart in praying. To improve holy thoughts and holy deſires, Gods being ever the firſt in our thoughts on awaking, is certainly more his due and proper right, than any other things in the world.

It is alſo the very beſt thought-beſtowing, the beſt laying out our precious thoughts for our own profit; beſt as to the help and furtherance of grace; beſt for freſh incomes of ſweet peace.

When firſt we act Heaven-ward, we act freeſt and freſheſt, when the ſpirit acts upward, before luſts and corruptions are ſtirring, before Satan begins to interpoſe, and before the world comes in to us, to hang on its weights upon our hearts.

It is far more acceptable to the Majeſty of the high God, to have the firſt viſit and homage; likewiſe more beneficial to our ſelves, to get the ſtart of other things, to give our hearts firſt a heavenly ſeaſoning.

The veſſel will be the ſweeter, and retain an after better ſavourineſs for the coming day, when this is well and ſeriouſly done. Viſit God early, and he will viſit us early. This awaking will occaſion the Holy Spirits awaking and blowing on the garden of thy heart for the ſpices to flow.

2. Come then to that Meditation relating to the duties of the ſucceeding day, this then muſt be well attended for making a good entrance into this new courſe of Meditation.

1. Here to ſtrive after the true wiſdom of this way, to be an Artiſt in ſome meaſure, a wife Meditater. At the firſt we cannot be too wiſe, nor underſtand too well a way new begun. Nor never can we here be ſo wiſe for doing any part of our ſpiritual work, but we may learn more.

2. To have a due temper of warmth, fervour, and vivacity, this muſt be minded, Rom. 12.11. Fervent in ſpirit. To begin a courſe dully, act eaſily, and not earneſtly, this wrongs thee much, it hinders the otherwiſe obtainable faeility of doing, with that rare ſweetneſs attending a holy ſeriouſneſs, and the rich improvement of the main ſtock, that ſtock of grace given for increaſing. A habit comes not up by remiſs actings, but by earneſt actings. Cold water cannot be made boiling hot, and kept ſo, by adding luke-warm water, but water very hot. Eaſie actings will diſintend and abate the habit, where attained; and hinder the attaining, where aimed at. Eaſie endeavours will ſetle in a ſpiritual lazineſs, ſet up at a formality; but equal and earneſt, will itroduce a ſtrong habit and high.

Get the habitual fervency by daily actings of heat, and being fervent in every doing. So when the Apoſtle urges fervency of ſpirit, he means a fervency in all ſerving the Lord at all times.

3. As you muſt do this in reference to daily Meditation in the general way of it, ſo habit and accuſtom thy ſelf to meditating of thy chief and ſupreme end.

To a due and earneſt meditating of God, and glorifying him; for this gives the Laws and Rules to all thy courſe. If the queſtion were, What is the beſt thought ariſing any time in any heart, it is that which is of God, the glorifying of him.

The pureſt higheſt thoughts of a God exalting him, muſt needs excel all other thoughts, more than the Sun excels all candles or leaſt lights whatſoever.

Uſe thy thoughts with David and other holy men of God, to bear ſtrongly, and act ardently upon this. This lays the foundation daily deeper of thy ſelf-denying, Mark 8.34. that ſo hard and tough work.

Self would not riſe up and float ſo high in any good heart, if glorifying the infinitely better God were more meditated daily upon, and had its more due and down weight in the ſcales of the Chriſtians thoughts, had more ſerious muſing upon.

4. Habit thy ſelf, gain upon thy ſelf as to ſerious daily Meditation on the next end and ſcope, thy own eternal happineſs and ſalvation.

Let not this ſo momentous concern want its weight in thy daily meditating; let it have ſtill ſome at leaſt ſerious pondering: and this not only at thy firſt entrance upon this way of daily meditating, then when thy fears and feelings of wrath remain freſh in memory. But here is the Art and frame to be endeavoured, to grow up in more habitual ſeriouſneſs of muſing on this great ſalvation.

This was the bleſſed Apoſtles way; he not only at firſt when Chriſt humbled him, began it, to meditate how to be ſaved, but eyed it daily, accuſtomed himſelf into ſerious, more ſerious minding it, Phil. 3.13. I forget things behind, and preſs to the mark. He kept his conſtant aiming, and aimed better, ſtill more fully, and therefore the act being ſtronger, the habit muſt be more intended.

The habit of meditating here, ſhould not ſink and be in a conſumption, decline, and grow weaker, or but keep up alive; but it ſhould root deeper, put forth ſtronger, ſhoot up higher to the mark. Salvation ſhould have quicker and more lively impreſſions on us, like the natural motion, though ſlack at firſt, yet quick at laſt.

That's more natural and genuine which grows ſtill ſtronger, like rich wine more ſtrong and ſpirit by keeping cloſe.

5. Contend to habiting thy ſelf to ponder thoſe particular means making up to the grand ends of glorifying God, and thy happineſs in enjoyment of him for ever. Namely,

1. Accuſtom thy ſelf to as high and tranſporting thoughts of Jeſus Chriſt, his fulneſs of grace freely offered, and thy daily putting him on more, and growing up in him. And this by Meditation of the precious Promiſes and the Faith, whereby thou muſt through them, receive from Chriſt, and live by it.

2. So accuſtom thy ſelf daily to Meditation of the Holy Spirits dwelling and operating in every good heart, without whoſe aſſiſtance thou canſt not perform any good; therefore muſt not be neglected, grieved, quenched, reſiſted, but prayed for and cheriſhed, earneſtly expected, and highly entertained.

3. Accuſtom thy ſelf to ſome ſeriouſneſs of thoughts of the Ordinances of Chriſt, the ways of our Communion with God (we have no other means for it) and the walks wherein the Spirit comes.

4. Uſe to caſt a wiſhly eye on all ſuch conducing things, formerly mentioned, as thou canſt have opportunity.

5. Look to well enter into, and fix upon the Meditation, daily examination, of review, looking over matters of the day, and if hindered at any time, help it by after-induſtry. I ſay the Meditation of Review in the cloſe of the day, to ſee, and judge thy ſelf as to thy hearts frame, and thy carriage in the time of the day.

This at the firſt is like the working with an Awkhand; this muſt not be ſlubbered over, ſlightly done. But being harſh and unpleaſant work at firſt, thou muſt ſo manage it in care and conſtancy, that thou mayſt gain a hand at it, it may become eaſie and pleaſant. Suarez a Jeſuit ſays of himſelf, that his times of ſelf-reflection, and examining his conſcience for matters of the day, were the ſweeteſt part of all the day.

Thy Rule muſt be to perform this work, ſo as it proves eaſier and ſweeter, and thereby thou improveſt in it.

The more impartial and ſincere you are in it, the ſweeter you will find it. The more accurate and exquiſite your inquiries and heart-ſearchings are, and the more impartial towards your ſelf, the ſweeter peace, the higher boldneſs and confidence will thy heart be filled with. For this brings in the clearer evidence of thy ſincerity, thy impartiality.

Nothing perfumes the ſpirit of a Chriſtian with ſweeter peace and more heavenly joy, than a clear diſcovery of the hearts uprightneſs and integrity, which by ſearching our hearts, and impartially judging them, we attain. As Pſal. 26.1, 2. David prays, Judge me, O Lord, for I have walkt in mine integrity. And Pſal. 139.23. Search me, and ſee if any way of wickedneſs be in me. This came from his own firſt impartial ſearching, and finding his ſincerity. Ʋſual and diligent ſelf-ſearching brings in, and keeps up a ſetled peace and confidence, by a mans being daily more aſſured of ſincerity and heart-uprightneſs.

Be careful therefore and diligent in this ſelf-ſearching.

CHAP. XI. Of the Directions for particular Caſes of young Chriſtians, how they ſhould do therein.

BEſides theſe more general things, laſt mentioned, I muſt next come to the Rules of Meditation, as to thy particular caſe and condition.

Here, that thy Meditation muſt pitch upon, will be either,

1. The Caſe of thy aſſurance, either wanting, and not yet attained, or elſe weak and feeble. 2. It muſt be ſomething relating to ſanctification, thy weak grace, and many imperfections here, the purging of thy heart from divers evils, ſubduing of new riſing and ſtirring corruptions; ſome particular ſin that haunts and troubles thee; ſome temptation which follows thee; ſome croſs or affliction lying heavy upon thee: or any other particulars wherein thou art concerned, here to meditate how to have help the beſt and ſpeedieſt.

1. That is a principal point of wiſdom, to ſtudy and ponder the caſe of thy peace and aſſurance of Gods love and favour, if not yet obtained; or but enjoyed in a ſmall meaſure, accompanied with divers doubts and fears; to meditate how beſt thou mayſt come to aſſurance, and be ſtrong and ſtabliſht in it.

How to have thy good condition made out to thee, and thy fears, diſcouragements, and doubts may ſeatter and be driven away.

Here thou muſt be willing to take pains, and reſolve to exerciſe very humble patient waiting, Pſal. 27.14. Wait on the Lord, be of good courage, he ſhall ſtrengthen thy heart; wait, I ſay, on the Lord. Pſal. 130.4. There is forgiveneſs with thee, that thou mayſt be feared. 5. I wait for the Lord, my ſoul doth wait. 6. My ſoul waits more than they that watch for the morning. I ſay humble patient waiting, until by frequent ponderings and ſearchings, thou art repleniſht with ſuch a furniture and treaſury of Scripturegrounds, Goſpel-reaſons, and inducements; and theſe ſo full and clear, as thy heart now changed by the gracious help of the Holy Ghoſt, who aſſures by the Goſpel-promiſes, arrives at the skill and wiſdom, as to be able to anſwer thy own cavilling doubting ſpirit; and to repel the falſe reaſons that Satan uſes to hinder thy peace and aſſurance. Aſſurance is chiefly bottomed on our ſanctification aſſured. So Divines ſay, aſſurance of Election, Juſtification, Perſeverance, and Gloriſication, cannot be without aſſurance of Sanctification, this being the ground of our aſſurance in the other four.

In particular thou muſt labour to draw forth out of the ſure Word of Chriſt, the infallible Characters & clear deſcriptions and evidences of the new creature, and of ſincerity of grace; then meditate and ponder ſo duely upon theſe ſure evidences and right Scripture-deſcriptions given of the new Creature and ſincerity of grace, as to come to as clear and diſtinct an underſtanding of what is held forth to thee as thou canſt. I paſs divers things might be mentioned, and ſhall touch on the following.

1. As that change and renewing of the mind and judgment, which in reſpect of ſin, is to have it out of meaſure ſinful, Rom. 7.13. The greateſt evil in all the world, as that only contrariety and emnity to the greateſt good, namely the infinitely bleſſed God, his inſinite holineſs and purity, and all his ſo infinitely glorious Attributes; yea his very Being, with his Soveraignty and Government; all his moſt holy, righteous, and good Laws, and Word, the ſignification and demonſtration of his Soveraignty over us, and of his will concerning us. Hereby likewiſe manifeſting the extreme injuriouſneſs and unrighteouſneſs in ſin, in regard of God, whom upon infinite and indiſpenſible obligations we are engaged perfectly to obey.

And as the abounding ſinfulneſs of ſin muſt be ſeen, ſo as the judgment diſallows all known ſin, the very leaſt; ſo there muſt be an univerſal liking, and an allowance of all good, of all known Truths, and all known Duties; Truths as revealed by God, and to be believed by us; and Duties commanded by God, and to be performed by us.

2. In ſeeing the fulneſs, 1 Pet. 2.7. of beauty and excellency, with the mightineſs of Chriſt to ſave in all reſpects, all that come to God by him by faith, with the vanity of all earthly things to make us happy, and the excellency of Grace, Holineſs, Faith, Love, and the other required heavenly graces and ſoul-abilities and beauties above all other endowments. This is the firſt part, the firſt right change of the mind and judgment, 1 Cor. 2. Whereas the natural man knows not the things of God, nor can he, becauſe they are ſpiritually diſcerned.

2. The next part of the new Creature, is that change and new heavenly frame of that noble faculty the will, Rom. 7.18. To will is preſent. Oft in the Pſalms David mentions his will, his choice, his curpoſe, his firm and rooted reſolution, Pſal. 119.8. I will keep thy ſtatutes. Verſ. 30. I have choſen the way of truth. Verſ. 106. I have ſworn, and will perform to keep thy righteous judgments. Iſa. 56.4. That abuſe the things which pleaſe, Gods own deſcription of a gracious frame of ſpirit, by a gracious choice. Contrary, a ſinful unconverted heart is deſcribed by thuſing things that are ſinful and provoking. I ſay the change of the will is a high evidence of ſincerity, a chuſing of God for our God, chuſing of Chriſt, his offered grace, above all him to our Righteouſneſs and Juſtification, our Wiſdom, our Sanctification; ſo coming to, taking of, truſting on him, is an act of the will, in chuſing him, a chuſing the holy ways of God univerſally, Pſal. 119. Reſpect to all thy commandments. This not ſo much in knowing, as purpoſe of heart for keeping all.

To add but one thing more. The new Creature is principally ſeen in a new will, and a new will in a new aim, altering utterly that old, ſinful, carnal aim, of carnal ſelf, and ſatisfying of it, ſinfully aiming at only or chiefly ſelf, and ſatisfying ſelf in worldly and carnal things. This Idol Self, the grand aim is taken down, is no more the ſouls Maſter-mark, that gave all the Laws, made every thing ſerve to it, and end in it; eyeing of ſelf chiefly, aiming at, ſeeking and ſtriving moſt for ſelf, is changed; and there's a new Maſter-aim, a new mark to which it deſigns, and principally drives at, God and his glory, ſerving and pleaſing him. This evidently appears in the Saints in Scripture. They exalt God, called ſuch as ſeek God, ſerve God, live to God, to Chriſt, Pſal. 22.26. Pſal. 24.6. This the generation of them that ſeek him, and deny themſelves: Rom. 6.11. Alive unto God, 2 Cor. 5.15. Live not to themſelves, but to him that dyed for them.

1. Univerſal allowance of all known good in the mind. 2. Univerſal abhorrence of all known evil; chuſing all good, and an univerſal purpoſe of will, to pleaſe God in all things, are the things the ſincerity of them ſtands of thoſe two noble faculties renewed. 3. A real change of the corrupt, carnal, and diſorderly movings of the affections, to a making them holy and heavenly, to ſetting them on the things above, and taking them off really the things below, from their uſual ſway, rule, violent running to carnal and earthly things, and from their cuſtomary and predominant deadneſs, flatneſs, and remiſſneſs to and in ſpiritual and heavenly things.

A change really upon the great and leading affection, love the great weight that carries all; Amor meus eſt pondus meum, as the devout Ancient ſaid. My ſouls love is my ſouls weight, the ſtrong biaſs that ſtill leads it. Hence ariſe the other holy affections, they are acted from love, deſire, delight, ſorrow, fear, hatred of all known evil, Pſal. 97.10. Ye that love the Lord, hate evil, Pſal. 119.104. I hate every falſe way. A Character it is of a wicked man, he abhors not evil, Pſal. 36.4. But a holy heart when it comes even new out of the furnace, is new caſt, new made, it's ſtampt with predominant love to God and his ways, and with new ſelf-loathing and ſin-abhorring, Ezek. 36.26. A new heart will I give you. Verſ. 36. Then ſhall ye remember your evil ways, and ſhall loath your ſelves in your own ſight for your iniquities and for your abominations. I ſhall add no more particulars. The truth and ſincerity of this whole work wrought firſt in thee really, and then known, muſt be the ground for evidencing of thy aſſurance, which muſt be done by comparing the pattern of the new Creature, deſcribed in the infallible Word of Chriſt, and the copy of it drawn in thy heart.

Such ſerious ſearching and due meditating with praying and other ordinances, muſt be on thy part; thou muſt, 2 Pet. 1.10. Give all diligence to make thy calling and election ſure. But withal there muſt be a due conſideration, and praying for the evidencing and ſealing Spirit of Chriſt the Comforter, and diligent ſtill attending upon thoſe ways and means of grace the Holy Spirit uſes to come and ſeal and comfort in.

I know other things might be mentioned, eſpecially in a purpoſely handling this Doctrine of Aſſurance. The manner of Gods working in ſuch as are effectually drawn to Chriſt, differs in circumſtances, and in the ſenſible perceivings of it, accordingly as God pleaſes to work: and aſſurance, as the Spirit pleaſes, is given in a different way.

But trying by this change upon the heart in a renewing the mind, ſubduing, and turning that great wheel of the ſoul, the refractory and ſtubborn will, changing the main aim from ſelf and the creature to God in Chriſt. Really plucking up the affections rooted in the earth, and finding them ſet upon things above; an evident change and turning the grand affection of love out of its old channel, and a placing it upon God, his Word, ways, and people, the Saints above all other things: when theſe things freely given thee of God, and by the Spirit of God received, are made known to be in thee, 1 Cor. 2.12. this is a right aſſurance. O pray, pray for this ſealing and aſſuring Spirit, this will help thee againſt the fears, doubts, deceits of thy own heart, and Satans methods, and clear up thy good condition to thee.

This aſſurance attained, the next Meditation muſt be of the beſt ways of keeping and preſerving it, which muſt be endeavoured; yea, of thy growing up to the riches and fulneſs of aſſurance, to a Plerophory, as it is called. The preſerving of aſſurance, and growing up in it, 2 Pet. 1.10. muſt be by care and diligence uſed about it, and uſed for exacter walking in all Chriſts ways. Endeavours of mortifying thy corruptions, combating with Satan and the world, and getting victory, Rev. 2.17. To him that overcometh, I will give him a white ſtone with a new name. The white ſtone is thy Juſtification, the new name is Adoption of Sons, both aſſured upon victory obtained.

There muſt be a tender care of obedience to and compliance with the Holy Spirit, and of not grieving of it. Eph. 4.30. Grieve not the holy Spirit of God whereby ye are ſealed to the day of redemption. If thou wouldſt have the Holy Spirit a ſealing Spirit, thou muſt not be a Griever of that Spirit, by any ordinary neglectings and ilightings of it, or by contrary walkings to it; wilful and preſumptuous evils eſpecially provoke and grieve, and will hinder aſſurance. Pſal. 85.8. God will ſpeak peace to his Saints, but let them not turn again to folly.

This in David, Pſal. 51.8. Make me to hear joy and gladneſs, that the bones thou haſt broken may rejoyce. Some Saints by their falls have felt it long, it may be ever after, as great bruiſes in the body. Others upon care and fruitfulneſs, have kept their peace and aſſurance long, it may be to the laſt.

CHAP. XII. Of the next Meditation, namely, how weak and imperfect thy Grace is.

THis is a Meditation very neceſſary for making thee very humble, greatly fearful and careful, and highly to provoke thee to contend to a growth and ſtrength of grace, to be rooted and ſtabliſht daily more.

When a ſoul comes to look and ſearch into himſelf, ſees what little grace he hath, what abundance of corruptions, and in what power they ſhew themſelves. When he finds how he is aſſaulted by Satan, and enſnared by the world, and things of it, he ſees how neceſſary it is to conſider what in this caſe he is to do. This therefore after aſſurance in ſome degree obtained, and how to keep and increaſe it, may well be the matter of Meditation.

Meditate then of thy grace received, the weakneſs and imperfection of it, and how to help and ſtrengthen it, eſpecially thy Faith, that great fundamental Grace, that ſerves as the eye to ſee Chriſt, the foot to come to him, and hand to take him, lean upon, and to take and receive from him.

In the caſe of weakneſs of grace, thy Meditation muſt be upon that purpoſely conferred fulneſs, Cor. 1.19. that fountain-fulneſs, which is in Chriſt 〈◊〉 whom by faith thou art united, engraffed into 〈◊〉 to partake of the ſweetneſs of this Vine, Joh. 〈◊〉 of the fatneſs of this Olive, 1 Cor. 1. •• . 〈◊〉 made to us wiſdom, righteouſneſs, ſanctification. 1. Meritoriouſly, ſo he hath purchaſed theſe. 2. Efficaciouſly, he imparts and communicates theſe. Joh. 15.5. Without me ye can do nothing, without firſt a real ingraffing into Chriſt, Joh. 15.4. without a vital influence from him, and without a new continual acting truſt, and recumbency on him. But Phil. 4.13. I can do all things through Chriſt that ſtrengthens me. Conſider thou muſt, that he will help thee: If Chriſt did firſt help thee, when thou wert a ſtranger and enemy to him, now much more will he help thee, being reconciled: If when thou hadſt no union, wert no member of his, he made thee a member; much more being a member will he ſupply life, ſtrength, and growth to make thee a perfect member: he muſt make his body in all the members perfect at laſt. They muſt grow therefore, that he may be a head perfected, in all his members perfection.

The way Chriſt will teach thee, ſeeking to him. The work Chriſt will work for thee, truſting in him.

2. Then as thy Meditation muſt be of Chriſt the Well of living waters, and his fulneſs, ſo (becauſe the Well, though a living Spring, yet it is deep) how to come at it, how to draw. The next Meditation therefore muſt be of our means vouchſafed us to draw, and of particularly that, by which all the Saints, in all Ages, have drawn out of this Well of Salvation, and received grace for grace.

Therefore this Meditation muſt be of that precious powerful Faith, whereby Chriſt is received; initially, by our firſt union and communion with him; and received alſo gradually daily, and for our building up to perfection in him, Meditation muſt be, as of Faith, to fetch ſupply from Chriſt.

3. So of the way Faith hath to act, namely, by the precious Promiſes of Sanctification, in which Chriſt aſſures thee, he will not break the bruiſed reed, nor quench the ſmoaking flax, Matth. 12.20.

That the Kingdom of Heaven at firſt is as a grain of muſtard-ſeed, but it becomes as a great tree, Matth. 13.31, 32. That the good work in any heart God will finiſh to the day of Chriſt, Phil. 1.6.

Thou muſt repair to the rich Treaſury of the Goſpel, gather up the Pearls of Promiſes ſcattered all over it, ſtring them up in Meditation, and ponder their infallible Truth, abundant Goodneſs, and moſt tranſcendent Freeneſs.

4. Next thou muſt meditate duely of the way for the full Breaſts of the Promiſes, to give down into thy longing ſpirit, their ſweetneſs and help. This is by Chriſts appointed Ordinances, praying, and the reſt, wherein thy Faith muſt act upon the Promiſes, and by them upon Jeſus Chriſt; and ſo, though that Well be deep, Faith is thy Bucket, the Promiſes the Chain, the Ordinances the Hands to let it down, and draw it up, filled with living water for thy thirſty ſoul to drink.

CHAP. XIII. Of Meditation of Corruptions ſtirring, and oft prevailing.

THis Meditation muſt proceed upon the Promiſes of ſin-ſubduing and mortifying. Mich. 7.19. He will ſubdue our iniquities. Rom. 6.14. Sin ſhall not have dominion over you; for ye are not under the law, but under grace. A man under the Law, it gives no ſtrength againſt ſin, Rom. 3.20. It diſcovers ſin, and irritates ſin, Rom. 7.8, 9. but gives no ſtrength to ſubdue it. But being under Goſpel-grace, that gives power to mortifie ſin. Thoſe that are Chriſts, have crucified the fleſh with the affections and luſts, Gal. 5.24. They are dead to ſin, Rom. 6.2. by Chriſt, purchaſing the total mortification, and dead by an Initial and begun ſanctification, that from being implanted into Chriſts death, and his ſin-killing grace, ſin receives its deaths wound, and ſhall bleed to death upon it. But this by applying frequently the promiſes of mortification, exerciſing Faith by them, exciting Faith to reſt on them. Let us therefore, as for other caſes, ſo for this, gather up variety of promiſes of ſin-ſubduing.

Let thy eye in Meditation go from promiſe to promiſe. Firſt, ſet one promiſe before thee, and dwell upon that, look to Chriſt in that, and thence draw help from him, reſting on him, for making it good to thy ſouls caſe, and then go to, and dwell upon another, ponder that, and reſt again upon Chriſt in that promiſe, and ſo ſucceſſively upon others.

Thou haſt great varieties of Promiſes, that thy eye in Meditation might be more delighted in walking in this Garden of Chriſt, among theſe pleaſant ſweet flowers; and that Faith might by the variety feed more to the full upon them.

In the caſe of a particular corruption, ſometimes, yea, it may be often too hard for thee. Thy now Meditation muſt paſs in a more particular manner.

In great pondering of the ſinfulneſs of this ſin, as the Scripture in the divers paſſages of it, ſets it forth, in the kind and nature, in the degrees, aggravations, and abounding ſinfulneſs of it.

1. In the terrible threatnings denounced againſt it, which diſcover Gods not dealing tenderly, and handling it as it were gently. What David ſaid of Abſalom in his rebellion, & warring againſt him openly, Deal for my ſake gently with the young man Abſalom, 2 Sam. 18.5. that we are ready to do, with applying the Threatnings to our corruptions, loth to apply him too hot, and too home, and let theſe Corroſives continue their time, becauſe of their ſmart and pain: But we ſhould both get ſtore of threatnings, give them all the edge we can, apply them cloſe, and let them ſtick faſt, and ſtay their juſt time, to iſſue in due fear and awakning, and make thee more willing to forego thy ſin.

The Threatnings of the Law, and Word of Chriſt are of great neceſſity, and uſe for godly ſpirits, ſo God and the Saints in Scripture uſed them for humblings, awaknings, and reformings.

2. This ſins ſinfulneſs in Examples. In the Examples of ſeverity, recorded both of wicked and godly perſons, Gods ſeverity to them, yea Examples of ſometimes high and amazing ſeverities againſt ſins lookt on as low and little in their nature, God cannot over-puniſh any the leaſt ſin here. The higheſt ſeverity is lower, and far beneath the Hell due for the leaſt ſin. O let Meditation apply all the Engines, diſcharge all the great and ſmall ſhot, give it all the broad-ſides, and Thunders of Threatnings of wrath, death, and Hell, ſpit flames of fire in the face of this ſin; get all the ſtrongeſt Arguments, higheſt Incentives, with all poſſible means and ways to help in this caſe.

When a Ship hath ſprung a Leak; when the Sea hath made a remarkable breach, men preſently run, ſtudy, and apply all poſſible ways of ſtopping it.

When thy ſoul hath ſprung a leak, that will certainly ſink thee, without due help, in time uſed.

When the Sea of ſin hath made a dangerous breach, ſpeedily uſe all effectual means to heal it. Faithful Phyſicians, when a Patient is endangered by that diſeaſe which is a caſe of great difficulty, how do they ſtudy and ſtrive, with utmoſt Art and induſtry, to cure it? When it is a great Soul-caſe, of moſt dangerous diſtemper; when a Tendency to great miſchief; when a high Diſadvantage to peace, comfort, ſtrenght, growth, fruitfulneſs, there ſhould be both haſtening and heightning, utmoſt intending of thoughts, care, induſtry in all poſſible ways. Do it to ſave heart-ſmart and hazard. Do it to ſave God a labour of uſing ſharper means, ſad, ſoaking, long, and abiding trouble to make thee conſider, make thee willing to part with that member, that right foot, or hand or eye, whatever it be. Ah! but above all, take that higheſt inducement, and ſtrive to be the greateſt, moſt induſtrious and exquiſite Artiſt, in ſelecting ſweeteſt, ſtrongeſt, and moſt efficacious Goſpel-arguments for aggravating thy ſin, and looſning thy heart, unſoddering it from that ſin that cleaves ſo faſt.

And let the Maſter-piece of all be the deep and great ponderings of the ſo aſtoniſhing and amazing coming, and humblings of the Lord Chriſt, all his abaſings, the deepeſt that ever were; all of eſpecially his ſufferings, his agony, apprehenſion, and by betraying, his arraignment, condemnation, deriſion, buffeting, ſpittings on, ſcourging, and crucifying, with the weight of the wrath of God, and his withdrawing for a time, and then giving up the ghoſt. All theſe unparallel'd Sufferings from moſt inconceivable love. Lay this great abaſing home to greatly humble thee; This ſoul exceeding heavineſs, to work thee to ſuitable ſorrow; this Blood ſo precious, to warm thy heart, to melt it, and work it to willingneſs, to leave this ſin, that more peculiarly ſpilt it; this blood of God, and his life that he laid down for it; to thy free laying down of it, of this peculiar Chriſtkilling ſin.

CHAP. XIV. Of Meditation, in reſpect of Temptations and and Aſſaults by Satan.

4. THere is thy Meditation and conſidering, 〈◊〉 reference to thy caſe, as tempted, 〈◊〉 be thou art under ſad Temptations, 〈…〉 , dreadful and horrid things injected, 〈…〉 heart ake and tremble, that arnaze and confound thee, that haunt thee, that thou haſt no freedom or quiet, that ſtorm thee ſo violently, thou knoweſt not what to do.

After peace and aſſurance is obtained, and power alſo in ſome good degree gained, the Lord ſometimes lets Satan looſe, in ſeveral ways, he in infinite wiſdom judges fitteſt for moſt holy purpoſes, as referring to himſelf and his own glory, for moſt gracious ends, as reſpecting his own children, their ſpiritual great good. If thy caſe be thus to be tempted, it may be very ſorely aſſaulted: Conſider that now thou art not to be ſcared and diſturbed, as at a ſtrange thing, unuſual with Gods Children, though new to thee.

Thou art not to be ſadned and dejected with ſorrow and diſcouragement, not diſturbed and confounded, as neither heart, nor head, reſolution or reaſon, grace or experience, counſel, or any thing can help, and be effectual.

1. But now, one excellent and proper way in this caſe of ſudden diſturbances, from ſudden aſſaults, is a turning from thy imaginations, thy ſudden and ſhort thoughts that are raiſing hurries, violent paſſions, and diſturbances in thee; to endeavour ſerious and deliberate thinkings, to do what in us lyes, to check imagination and phanſie, and haſty apprehenſions thence flaſhing, and flying like ſparks from a blazing matter; and to let the Sun-ſhine of reaſon, ſerious and religious reaſon, put out the fire and candles of phanſies and imaginations; to quench and ſlack their heat and haſte. There is nothing our fooliſh hearts are apter unto, then theſe ſhort ſudden thoughts, flaſhes, and haſtineſs, without heedings and ſtay.

Haſtineſs of thinking comes on us as Lightning ſometimes on the dry thatcht houſe, ſets it inſtantly on fire, and comes as Lightning with an after Thunder-clap, ſtrikes all into fears and confuſion, ſhivers and ſcatters all confidence and conſideration, into ſuch confuſedneſs and diſcompoſure, that nothing at that time will prevail with us. Like the Sea, when a ſtrong wind hath raiſed the billows high, it rages and roars, and cannot ſuddenly reſt.

The way in all caſes of troubles by ſudden apprehenſions and ſhort thoughts, is to help our ſelves by thoughts of depth and length. Depth of ſeriouſneſs, things ſoaking firſt into thy mind. Length alſo of abode and ſtaying with thee a fit ſpace of time, that allowance of time which a ſerious and weighty thing ought in full to have.

Thus the relief of Temptations working diſcompoſing impreſſions, from Satans ſudden and thick dartings, and our ſudden receivings in imagination and ſhort thinkings, and thence coming quick upon the minds, paſſions, and affections, muſt be ejected by contrary ſeriouſneſs, and time-taking in thinking.

Until we can in ſome ſort ceaſe to be ſudden, ſhort, and haſty in our apprehenſions, until phanſie and imagination ſway leſs, and judgment in ſeriouſneſs and pondering prevail more, that we are habited and accuſtomed to wiſely weigh things that come into our minds, Satan will be too hard for us, by making our haſtineſs our hurt.

This was one reaſon of Davids miſcarriage, when he under temptation in Pſal. 116. he tells us, verſ. 11. He ſaid all men are lyars. But he found the reaſon, it was in his haſte. His being fail'd by the temptation, was by the haſte of his ſpirit in imagination, thought too ſhort, too ſudden, and paſſion was ſtirred too ſoon. He did not ponder what promiſe was, and the experiences he had to ſtay him. Thus the bleſſed Apoſtle Peter, whom Satan winnowed; he came thick with his darts of temptation, Peter was too ſhort in conſideration, which made him ſo ſudden in fear, and that occaſioned his fall. If he had uſed ſuch conſideration, as led him to repent afterward, had uſed conſideration in the time of tentation, he had not been led into it.

Thus Divines give the account of that fall that ruined Adam and all his poſterity. He did not duely conſider; he acted imagination and incogitancy, not wiſdom and prudent pondering.

This was one way the Apoſtle uſed in the caſe of temptation by affliction, Heb. 12.3, 5, 6, 7, 8, 9. They conſidered not, but were too haſty, too forgetful, and therefore ſo diſcouraged at the Croſs. Therefore he endeavours to bring them to conſideration, to extinguiſh ſhort apprehenſion and ſudden thoughts which occaſioned fears and diſcouragement.

This is a right way to relieve diſquiets from any ſudden imaginations, and from the ſubtil quick dartings of Satan. Let that which comes ſuddenly be thought on ſeriouſly, viewed over and over.

Creatures apt to ſtart and fright, as Horſes young and of high metal, we bring them cloſe to the things they fright at, make them look on them oft, and touch them, that time and looking may teach them not to ſtart. If temptations were entertained not with ſudden ſhort thoughts and imagination; but with abode and ſeriouſneſs of thoughts in conſideration, this would much advantage us in times oftemptation, and diſappoint Satans deſigns.

2. And this leads us to another effectual way, and in part illuſtrates the former particular, namely, that help of diverting the mind, earneſtly ſtriving when ſuggeſtions and injections charge thee, to think quite another way. Take in good thoughts, and be as earneſt and intent as thou canſt, that Satan may ſee thou art not at leiſure, haft no mind to parley with him, there's no room for ſuch a gueſt, the door is barred againſt him.

This is a good Rule in Reaſon, to make a diverſion of the thoughts; when any thing troubles us, and proves a diſturbance, a diverſion is the cure. When Satan comes, thou haſt ways enough for thy thoughts to divert by things of excellency in abundant variety, to entertain and detain with the higheſt pleaſure and ſatisfaction, thy moſt ſerious thoughts.

3. But another help, and that our Lord Chriſt hath taught, when Satan would tempt him: flye up to Heaven by prayer, Mark 14.38. Pray that ye enter not into temptation. When Hell riſes up, arms and charges againſt thee, this is ever a ready help, to flye up to heaven, to charge him, complain of him, and call for the help that's ſtronger than Satan, the mighty Spirit of Chriſt, againſt that malicious Spirit. Prayer is a both rare diverſion of thoughts, and a piece of Artillery that will do execution moſt effectually, and never fail, if in faith and fervency. He fears nothing more than prayer, and feels nothing more. If he can diſcourage prayer, he triumphs. But as our Lord, when in an agony he prayed more fervently, and had an Angel ſent from Heaven to ſtrengthen him: So if thou art in an agony, a ſad buffeting of Satan, pray more fervently, and an Angel from Heaven, yea the God that is the ſtrengthner will help againſt this Angel from Hell.

Meditation in this caſe of Temptation muſt be ordered by Scripture-rules, by having ſuch apprehenſions of Satan and his temptations, as the Scriptures (which hold forth the ſure Notions and Conſiderations of things concerning our ſpiritual ſtate and affairs) as that teacheth. Ah! when we are guided by our own Notions and conceits, Satan will be too hard for us by his ſubtilties, methods, depths, and deeeits, which he hath and practiſeth. He can outwit us, far out-reaſon us, when we have never ſuch parts and perfections of reaſon and learning, and all humane accompliſhments.

But when we take the Scriptures for our only rule, then have we the moſt ſure and ſupereminent wiſdom, the infinite wiſdom of a God againſt the narrow wiſdom of a creature, the infallible wiſdom of a God againſt the falſhoods and lyes of a creature. Eph. 6.16. The Apoſtle bids take the ſhield of faith to quench all the fiery darts of the wicked one. No ſhield is proof, and large enough to cover us, and quench his fiery darts: But that of the Doctrine of Faith in the Scriptures, held forth by the grace of Faith in the holy heart; this will do it.

This was the way the Captain of our Salvation uſed when Satan ſo boldly tempted him. He might have dealt divers ways with him, and at firſt ſight daſht him. He might have told him, it would be utterly in vain to tempt him; It was impoſſible for him to prevail; chid him for his audaciouſneſs, to aſſault the Son of God. Reaſoned with him, and diſputed him quite down. Ruled him, and commanded him out of his preſence ſo pure and glorious, as he ſo often afterward rebukt him, reſtrained him, and diſpoſſeſt him out of ſo many.

But he only lookt to the Scripture, uſed and held forth the Scripture, and nothing is recorded elſe. Three darts the Devil throws, three different temptations he uſes. Thoſe three ſome of the Learned, (which in 1 Joh. 2.16. are called the All in the world) 1. Senſuality, in that, Make theſe ſtones bread, to feed thee. 2. Pride, in that, Caſt thy ſelf down, to preſume proudly. 3. Covetouſneſs, in that, All theſe will I give thee, if thou wilt fall down and worſhip me. He tempts him to covet all the Kingdoms of the world, contrary to contentedneſs with his preſent poor condition. But the three darts of temptation are quencht with the uſing a threefold Scripture; ſo Satan is diſappointed, and goes away ſhamefully beaten. Beaten by only uſing this Weapon of the Word. The Word muſt be thy help in all caſes of temptation.

1. The Word as thy only ſure directive and guide for all right conceiving of Satan and his temptings.

We muſt not miſ-apprehend, miſ imagine Satan and his workings. As we muſt not frame any falſe imaginations of the moſt bleſſed God, ſo we ſhould not frame in our minds any falſe imaginations of Satan and his temptings of us. But this we do, and muſt do, when imagination goes alone, and takes not the Rule of Scripture, but takes the fond and feeble principles of a dark and deceitful, and of a daſtardly and ſlothful ſpirit, loth and unfit to combat. The Notions and diſcoveries of Scripture are our ſure way of help.

1. As what the Scripture infallibly manifeſts Satan to be; as to his nature, he is a Spirit, but not a God. He is exceeding wiſe by nature, crafty and very ſubtil by long improved experience, but infinitely (O Chriſtian) below thy God. Though he hath a depth of policy; yet he hath not the Maſter-reach.

Though he hath a very extenſive and an abounding experimental knowledge in many things, and knows men, and much of particular perſons, can look far into them, yet hath he not the advantages which the Heart-maker, and the Heart-ſcarcher, Jer. 17.10. and the Heart-knower, 2 Chron. 6.30. the only Heart-knower. He cannot ſee with any direct looking on, and into any heart; but he ſees by an indirect eying, gueſſing and gathering by circumſtances, and going by conſequences, and not by infallible arguments. Both indirectly and imperfectly alſo it is he knows any heart, and the workings of it.

2. As to his power, though he be mighty in ſtrength to make impreſſions upon elementary natures, and things belonging to men, as houſes, goods, cattel, any enjoyments of ſuch a ſort; and upon bodies and lives of men, when God pleaſes to permit him, as we have it moſt evidently in the 1. & 2. of Job; yet he hath not ſuch power to work upon the ſouls of men, as to deſtroy them, or to diſturb them, or to diſcern and diſcover their hearts, their thinkings, affectings, aimings, or any actings of the reaſonable ſoul. Neither can he hurt the ſoul, either to deſtroy it, or to defile it, or to force it, to think, or affect, or purpoſe. He can force no man to ſin, in the leaſt commiſſion of evil, or omiſſion of good.

He cannot perſwade, terrifie, or trouble, without firſt our giving leave, and giving way. He gets ground by our firſt giving ground; he leads when we let him faſten his chain, and draws when we ſuffer our ſelves to be drawn. Jam. 1.14. Every man is tempted when he is drawn away of his own luſt, and is enticed.

Satan caſts forth the bait, but we firſt catch it before he catcheth us; he cannot make us take in the bait, no more than the Fiſher can force the fiſh to bite and ſwallow his bait; he tenders only, and the fiſh takes it of its own accord.

Satan can throw his dart, but it cannot enter, unleſs we will; if we will yield, and not encounter with our arms, but walk unweaponed, and not fight.

3. Though Satan hath the greateſt gall, deepeſt, and moſt highly improved hatred, of an irreverſible edge, boiled up to the higheſt Hell-dyed implacableneſs; yet this Serpent is not ſo formidable, as the infinite love of God to thee is comfortable. What can his malice weigh againſt the goodneſs of thy God that endureth continually?

4. Though Satan be unweariedly buſie and ſedulous, yet he is not, cannot be ſo induſtrious, careful, wakeful, working for thee, and diſpoſing all things for thy greateſt good, Rom. 8.28. as thy God is. He never can out-do thy God, his doings againſt thee, cannot out-do thy Gods doings for thee: No not in any heat or height of any temptation.

When he tempts thee, buffets thee, haunts thee, he muſt not be lookt upon as one at full liberty to do what he liſts. He is not the Ruler of all things, governs not the world by himſelf alone. But he is under thy God then when he tempts thee; yea, thy God governs the very temptation. Satan can caſt out no more of his ſerpentine venom than thy God permits. He caſts not out one drop or the leaſt quantity, without thy Gods firſt giving way.

5. As thy God governs by ſtill giving Satan leave, and limiting him when he tempts, as he limited him in Jobs caſe; ſo his letting Satan tempt, is not for him to have his will, but that thy God may have his own holy will, both to teach thee, and better thee much, to ſupport, encourage, and yet humble much thy ſpirit, that thy God ſees is needful for thee.

Though temptations are like fire to melt the metal, yet not to mar, but mend it, to purge it, caſt it into a new mould, that it may be poliſht and brightned, and ſo fitted more for thy Gods praiſe.

Though the beſt Phyſicians ſometimes uſe ſevere and ſharp remedies; yet the trouble, pain, ſickneſs cauſed by Evacuations, Corroſives, Cauſticks, Cuttings, and ſuch like, are not intended for themſelves, but for recovery, ſoundneſs, ſtrength, and the good of the Patient, though at preſent he may not ſo like or believe it. So is it in thy Gods ſuffering thee to be tempted ſorely, and long buffeted; and this muſt be conſidered and believed. Thy Gods ſuffering thee to be tryed, is only for gracious ends, which after the temptation is well over, will clearly be ſeen, and thankfully acknowledged.

Ah! thou wilt ſay, I could not have been without this temptation, or theſe tryel, in this nature, manner, me ſure, ſo ſharp, ſo long, ſo many. Never had my experiences been ſo rich, my Faith and truſt, love and cleaving, hope and waiting, humility, patience, courage, contentedneſs, and other graces ſo appeared, ſo improved, acted ſo high, to the praiſes of God, and reflected and brought in ſuch peace and joy to my own boſom. Ah! how out of this evil God hath wrought my good? Out of this roaring Lyon this eater brought meat, out of the ſtrong ſweetneſs, as Samſon of the honey found in the Lyon he vanquiſht, Judg. 14.8.

6. Though Satan be ſuch an enemy, and his moleſtations ſo great; yet Meditation muſt gather up the reliefs and encouragements the Scripture ſupplies thee with. All diſcouragement ariſes much from a ſingle, or too much pondering and poring on a preſent evil, without a due looking to the means of relief, eſcaping, or enduring. Therefore Meditation here muſt, 〈◊〉 . Eye God as well as Satan, his love, faithfulneſs, pity, power, and all things making for comfort. 2. The purchaſe of Chriſt buying victory by his blood. 3. The preſence and help of his Spirit againſt the evil Spirit, and the defence he will be ſure to make of his own houſe and Temple, and the things of it, to ſave it from harm.

7. Laſtly, thy Meditation muſt look up, and labour to write after the copies of the Saints, that have couragiouſly combated, and gloriouſly conquered, eſpecially upon thy Captain General, who overcame not by his meer infinite power; but by means at hand, and ready always in thy power. By the Scripture I have ſingled out a few things on this occaſion; whole books, ſome leſs, ſome very great have been written very learnedly and experimentally of the Doctrine of Temptations, wherein large direction and help may be had for ſuch as are tempted; but I have rather exceeded already, and therefore will add no more in this particular.

CHAP. XV. Some Directions as to occaſional and ſet Meditation.

SOme Directions might be next inſerted, concerning that Meditation uſed on ſpecial occaſions, and which is more therefore ſolemn, and at larger leiſure. As in the Law, beſides the daily Sacrifices, there were particular ſolemn times, where the work was much more; more Sacrifices offered, more Rites obſerved, and time ſpent in thoſe Services was more. This Meditation muſt be performed according to the nature and ſcope, and ſuch Rules as beſt godly wiſdom can ſuggeſt for it.

1. As choice of the fitteſt ſeaſon and opportunity, doing it when we are freeſt from avocations, and fitteſt as to frame, temper, and ſtrength of body; when we are livelieſt and freſheſt, and not ſunk, tyred, diſpirited; that the good and lively preſent temper of body may the better help and aſſiſt the ſoul, and the ſoul thereby more orderly and vigorouſly, more intenſly and deliberately act.

2. Chuſing the fitteſt place, is a prudence and great advantage for avoiding diſturbance and interruptions; and to have the golden thread of Meditation run ſmoothly on without breaking from any diverſions. We muſt in faithfulneſs to our own ſpiritual intereſt; wiſely watch, and ſtrongly reſolve to put by every thing that may divert or diſquiet us in our now intended Meditation.

A darkſom place, or that is purpoſely made ſomething dark for avoiding diſtractions from the eye, and to be better compoſed, more ſerious and intent, is a good furtherance to Meditation, if we are not timorous, and apt to fright. Iſaac, Gen. 24.63. went out in the evening to Meditation. It may be the duskiſhneſs of the time might be part of his purpoſe, becauſe he could leſs ſee about, which the lightſomneſs of the day would not ſo ſuit.

All things which prevent ſcatterings of the thoughts, and abate ſeriouſneſs, which may conduce to intending the mind, and quicken to the duty in hand, ſhould ſo well as we can, be conſidered and applied, until by frequent practice, we get a hand at this work, that thou proveſt an Artiſt in it, and arriveſt at a heavenly habit, to work readineſs, eaſineſs, and conſtancy in doing it.

The Prophet, Pſal. 108.1. ſaith, His heart was ready, ſo the old Tranſlation hath it; the new Tranſlation, My heart is fixed. The word in the Hebrew ſignifies firſt ready or prepared. Then ſecondly it ſignifies fixed. We firſt fit, prepare a thing, ſharpen it before we drive it into the ground, and then drive it in and fix it. So act ſeriouſly and often, that thy heart may be ready, and may alſo be fixt, and this by a habit which brings readineſs and fixedneſs, as in other holy duties, ſo in this of Meditation.

〈1 page duplicate〉〈1 page duplicate〉 CHAP. XVI. Of Directions, in reference to ſhort and ejaculatory Meditations.

1. HEed here muſt be taken, that neither theſe ſhort and quick actings of the ſoul in ejaculations Prove excluſive of the more ſerious and ſolemn, or take off from it, from either the daily Meditation, or the ſolemn occaſional formerly ſpoken of: Nor that we lay more ſtreſs upon theſe ſhort and frequent dartings up of the heart, than upon our daily Meditation, or the other; that this ſhort thing be not made to ſtand for all, or almoſt all elſe meditating.

The heart of the beſt perſon, is a deceitful and ſlippery, an inconſtant and fickle, a dull and ſlothful piece, under a lothneſs to do good, eſpecially that which is high and hard, that comes not off eaſily, and that which muſt have time, a ſpace, and good proportion of time. This we are ready, at leaſt in our hearts, to call tedious, and think too long; although there be but bare allowance of ſo much time as the very neceſſity, for the well-doing the duty requires. As naturally a ſlightneſs and ſhortneſs to have a ſerious duty quickly over, pleaſes much; ſo a tang of this, yea too much of this carnal haſtineſs is in the beſt. Any ſpiritual performance we would oft have over before it be on, and get into the heart, before it be warm in the heart, kindle it, quicken it, draws it up to Heaven, and hath its efficacy and real ends.

Things that are hard, and work trouble, we are ready quickly to call tedious, and becauſe other occaſons may call loud, our corruption preſent hath an itch for any duties being over, ended ſo ſoon as begun.

Therefore thou muſt look this ſhort, ſooner over work, get not ground of the other more ſerious and ſolemn Meditation; that a help convert not it ſelf into a hindrance; that it juſtle not out the ſolemn, or rob it of its due.

Holy duties are to be all Links of the ſame golden Chain, Pearls all ſtrung upon the ſame ſilken thread; the greater muſt not keep off the leſs, nor the leſs the greater: Both muſt have their juſt allowance of place, come all upon the thread, make up the chain entire, and be all our helps in their connexion. Holy duties muſt not claſh, not be their own hinderers by oppoſition, one ſet againſt another; or derogating one from another. But as the noble parts in the body, and the meaner parts, have all their ſeveral places, offices, uſes for the good of the whole; yet with their diverſity act not contrariety, but a ſweet harmonious ſubſerviency mutually to each other, and to the whole.

2. Neither muſt this ſort of Meditation be ſlight and remiſs, grow into, and ſetle in a meer cuſtomarineſs and formality. It muſt not on the one hand ſhut out the more ſolemn Meditation; nor on the other hand fix in an eaſie and ſlight performing. But muſt have its true and ſpiritual, warm and lively acting with reverence, care, pure aiming, to have heart, for the ſhortneſs of time, to aſcend up to Heaven, making a ſhort viſit, for meeting with ſome ſoul-refreſhing, by a ſight and taſte of the pleaſures and delicacies ſet ready for all that travel this road of heavenly Meditation.

We muſt look it be a right work, how ſhort ſoever; that it be the uſe of our ſpiritual Archery, from a right principle, to take a true aim at the mark, flye round up to it, by acting ſpiritual skill and ſtrength, ſome wiſdom and warmth, as the nature of the work will admit.

That it be not a flaſh, a fit of phanſie, a meer cuſtom which calls on us, and carries us, but a ſpark of the holy heart-fire within flying up to Heaven.

3. This being a ſhort viſit made to Heaven, a journey of leſs charge and labour, and of a quick diſpatch. It therefore ſhould be done the oftner, and with greater frequencies.

From friends that are near, we expect more frequent viſits. Common and eaſie things we look to be done more conſtantly to us. What thing in the world is ſo cheap as a thought? What is ſo ſhort, and of ſo quick a diſpatch?

A thought-viſit is the eaſieſt viſit. God expects of us it ſhould be frequent, very oft; and reaſon urges to a greater frequency, for making up that which this ſort of Meditation muſt want of the more ſet and ſolemn.

As they ſay of gold, that it is found either in the Oar mixt, or in the lump and ſmall pieces (Pipins as they call them) but purer, or elſe in ſand and ſmall duſt, very pure and good. But the ſmall golden ſands, when they are many gathered, and put together, may make ſo large quantities for uſe, as that is found in the Oar, or lump and greater pieces.

Many golden ſands of precious ejaculations will amount to much, and help to make a Chriſtian rich at laſt. Though great gains in trade fill the purſe ſooner, when ordinary; yet light gains when thick, will make a heavy purſe alſo at laſt. I will add no more Directions for younger Chriſtians in their Meditations, having already exceeded. Now we muſt come to Directions for others.

CHAP. XVII. Directions for more grown and elder Chriſtians.

1. YOu muſt daily contend to better eſtabliſhment and confirmation in this way and work of Meditation, Pſal. 119.15. I will meditate in thy precepts; and verſ. 18. I will meditate, &c. David had formerly meditated, accuſtomed himſelf to this rare practice, was not now to begin to reſolve or do. Therefore his meaning muſt be a fixing his reſolution and purpoſe ſtronger. The Apoſtle Paul often for the eſtabliſhment of thoſe he wrote unto, prays earneſtly, 2 Theſ. 2.17. Stabliſh you in every good word and work, in every duty of godlineſs.

The beſt Chriſtians, and moſt eſtabliſht in their way, have always need of more eſtabliſhing, as to their graces and frame of heart; ſo to their duties and whole courſe of godlineſs. There muſt be an earneſt care and ſtriving, as you have begun and practiſed, ſo to be ſtabliſhed. Not to begin, and then draw back, nor yield to do with a weakneſs, wearineſs, and unevenneſs; but here to ſay as David oft, O God my heart is fixed, I will meditate. Meditation is neavenly, but hard in it ſelf, comes off ſometimes harder. The beſt heart is a ſlippery piece, that ſometimes not only flags and falls low, but ſometimes alſo fails; the purpoſe within, and the practice without may have their ſtops and faltrings: The Watch may want a winding up. There may be failure in the practice, from a failing in the purpoſe, a fit of dying away may come upon thee, if there be not a conſtant care of ſtability.

A good mans heart muſt be like Solomons Temple with the two Pillars ſet up in it, Jacin and Booz, eſtabliſhment and ſtrength.

2. As thou muſt endeavour eſtabliſhment, ſo ſtrive for improvement. Growth is neceſſary both in Graces and Duties, as the Scripture ſhews.

1. There muſt be care to improve in the Art and skill of holy Meditation. To underſtand thy way better, Prov. 14.8. The wiſdom of the prudent is to underſtand his way; not only with an initial underſtanding it, but a progreſſive underſtanding of it. Not only to know in the ſame degree, and to be always alike at the laſt as at the firſt, but to underſtand far better.

As the wiſe Artificer that contents not himſelf with the ſame meaſure of skill in his way, but to be a better Artiſt, proceed to a perfection.

If a Chriſtian be trading for Heaven in good earneſt, he will ſtrive every way to excel.

Not like a Bungler, that does in a poor pitiful manner, juſt to live and no more; but as an Artiſt, and man of ingenuity, to live plentifully.

I muſt ſtudy how to ſtudy better, to comprehend the whole wiſdom of my way, to live more fruitfully to others, ſerviceably to God, comfortably to my own boſom.

Not to only juſt ſo much skill as will ſerve to get creeping, but for flying to Heaven.

2. To learn how to kindle a fire in my heart, and do my work warmer.

Strive to more affectionate Meditation.

To have things have a quicker paſſage from the head to the heart.

That the ſpiritual things meditated on, come ſooner to my heart, kindle it quickly, and make me all on fire. Bom. 12.11. Fervent in ſpirit, ſerving the Lord.

It is not to be taken only for real fervency, but growth. He would not have them no warmer and fervent at laſt than at firſt: So Meditation ſhould heap hotter coals upon thee, make thy fire a flame.

This by Meditations applying warmer, and more heart-quickning reaſons and arguments.

We call motives (reaſons for doing a thing, a duty of Religion) Incentives. Meditation ſhould ſtrike fire, and blow it up into a flame.

Strive to have Meditation more heart-warming; not only to have it more notional, but cordial; not only a ſhining, but a burning light, as it was ſaid of John Baptiſt.

That's Meditation to purpoſe, when the head moves the heart, brings in light and heat alſo. The Moon-light is pleaſant, but the Suns is beſt, becauſe chiefly it is with vivifical heat, it is the worlds warmer. Therefore ſee, ſearch in Meditation for ſuch things, and manage them in ſuch a manner, as may warm thee at the heart moſt, make thee daily warmer.

1. Warmer in that grand affection, that ſtrong ſpring of ſpiritual operation Love; love to the work of Meditation, love to heavenly and ſpiritual things, the lovely, beauteous, and glorious things which Meditation brings and ſets before thee, to highly treat and entertain thee. Principally moſt inflamed love to the higheſt beauty and glory, for whom moſt peculiarly that beſt affection, the beſt piece of thy heart was made, the moſt bleſſed God, Father, Son, and Holy Spirit.

2. Warmer in ardency of deſire, to keep in and improve in this heavenly way of Meditation, Pſal. 119.20. My ſoul breaketh for the deſire it hath to thy judgments; which ſoul-breaking was for looking into them by reading, reading for meditating to preſent and ſupply new heavenly matter, that he might exerciſe himſelf there by Meditation, know Gods will, and be better affected, more reſolved and enlarged. That deſire ſo earneſt was greatly (among others) to be at that his rare mind-exerciſe of Meditation, the beſt way of thinking that poſſibly can be, none like this; this had this holy mans chief heartworkings; nothing had that ſhare of conſtant ſeriouſneſs; here were his longings to breathe his ſoul up this hill; he grudg'd the time that gave ſtop or interruptions to this beſt thought-work.

3. Warmer ſhould Meditation be, as to delight and complacency, to not only burn and be fervent in love and deſire, but to flame up in joy and delight; more generally, men like a fire, beſt when it flames. The holy Prophet, Pſal. 119.47. I will delight my ſelf in thy Commandments. Meditation in the word is the holy hearts walk of pleaſure, a broad large walk, Pſal. 119.96. Thy Commandment is exceeding broad, ſo our new Tranſlation; exceeding large, ſo the old. We ſo far live a duty, as we act delight. When David ſaith he will delight, he meant not the mixture of a meer drop, or ſmalleſt ſpark of delight ſhould be ſtirred up; but a great, yea growing delight. Delight in Meditation ſhould not only live and have a being, ſome moving; but ſhould thrive and grow. As every Ordinance ſhould prove a ſtill greater pleaſure: So Meditation ſhould prove a more refreſhing ſoul-eye walk, an aſcent from delight to delight, to higher delight, till we come to the top in raviſhments and higheſt attending admirations.

CHAP. XVIII. Directions more particular.

1. WHatever thou meditateſt upon, let it not be only an intuition, or dying a thing, or a meer recognition or remembrance. Or if divers things come before thee, let not thy work be a bare enumeration, or as it were a telling them over, to be able to ſay, I have thought of ſuch and ſuch things in particular; but let it be a review with ſomething that new is, with ſome new conſiderations, as thou art able.

Something freſh, which may bring the better ſavourineſs and ſweeter reliſh, that may ſet a better edge, and quicken things more upon thee.

Meditation, though it be not for feeding phanſie with curioſities; yet ſhould be ſo ordered, as to ſeaſon and ſweeten, ſuit and prepare things to more ſpiritual delight, and to a larger perceiving of that extenſive and abounding ſavourineſs and excellency in holy things.

Every Meditation ſhould endeavour a more exquiſite preparation, better ſtill reducing things that we ponder, both to ſpiritual advantages, with ſpiritual pleaſure accompanying.

To do this moſt eaſily and effectually, our way is to improve and quicken Meditation by our gathering up the graciouſly afforded varieties of Scripture-paſſages relating to thoſe things Meditation is to be upon, gather the varieties of Scripture-paſſages about that particular ſubject you mean to meditate on.

The Scripture in the diverſities of paſſages about particular ſubjects, is like a rich banquet, where are ſet before thee great varieties of rarities: There are all manner of ſubjects. All the credenda and facienda, all things to be believed and practiſed in order to ſalvation. There are great varieties of heavenly Truths, for knowledge and wiſdom, and right believing. Great varieties of Precepts, Rules, and Directions for due practice. Many Promiſes and many Threatnings to back the Precepts; ſundry Patterns and Precedents to aſſiſt them, and make them (and thereby) the Precepts more effectual on us.

Oft in Scripture the ſame things are expreſſed in a various manner, in a different, a new mode and faſhion, in new trimmings as it were, and new dreſſings, to both edifie and alſo pleaſe us. Variety in expreſſion carries oft variety of Notion, holds forth ſomething more to be learnt, and affords ſomething that may gratifie our ſpirits, as to pleaſure and delight.

So the lame thing hath it may be varieties of Arguments and Reaſons for conviction and demonſtration, Inducements to perſwade and lead.

Arguments and Inducements, with the higheſt Art of Reaſoning, with the beſt improvement of Rhetorick and Perſwaſion.

Thus if thou meaneſt to meditate upon God, or Jeſus Chriſt, or the Holy Spirit, upon Faith, or Love, or any Grace, upon any duty, any ſin, any affliction: Thy way is to ſee what the Scripture hath and holds forth in the ſeveral paſſages of it; as concerning Faith, of the Nature of it, of the effects and properties of it, priviledges coming by it, reaſons to perſwade to believe, to live by Faith in all conditions; how great variety of expreſſions have you for all things relating to Faith, ſo of other particular ſubjects?

By this variety taking up one expreſſion after another, at ſuch times as you can beſt, how may thy Meditation be carried on with great delight and to great advantage?

This is one excellent way to order and improve thy Meditation, take varieties of Scripture-paſſages about any particular ſubject thou wilt meditate on.

1. For Scripture-expreſſion hath a bottom and foundation of ſure and infallible truth, which comes from God that cannot lye; your Meditation goes on ſure ground.

2. Scripture-expreſſions are ſuited for us by the ſo infinite wiſdom of a God, who knows how beſt to declare his own mind, and how beſt to convey and teach it to our capacity and condition. None can ſpeak ſo to me as God in the Scripture doth.

3. Yea Scripture-expreſſions are ſanctified by God, to enable us to ſanctifie him in this and all other duties. This therefore is our beſt way to feed on theſe rarities, this rich banquet of ſo great varieties, when we are to meditate. Hereby we may ever have matter abundantly to meditate; never be to ſeek, and for the manner, perform it with great delight and pleaſure, which will otherwiſe be a wearineſs.

This certainly was the way of the higheſt Artiſts in Meditation, David and other holy perſons upon Record in Scripture. They could not but ſee the ſame things to be repeated, yet oft in a various way of expreſſion; therefore muſt conclude, that the holy Inditer had his wiſe intendment in ſo various expreſſions. Therefore their godly wiſdom muſt teach them when they meditated, to go in that way the Spirits condeſcending intent led them: So let it be thy Rule, for thy help for to make thy Meditation pleaſurable and profitable together.

I will mention ſome Inſtances.

The Grace of Faith is thus variouſly expreſt.

By truſting in God, Prov. 3.5. Truſt in the Lord with all thy heart. Iſa. 26.4. Truſt in the Lord Jehovah; and in other places, Pſal. 37.5. By rowling our way on God.

By taking hold of Gods ſtrength, Iſa. 27.5. and divers others: In reference to Chriſt, by ſeeing the Son, Joh. 6.40. Coming to Chriſt, Matth. 11.28. And believing on and in Chriſt often. Love of God, Deut. 30.6. Love thy God with all thy heart and with all thy ſoul. Deut. 6.5. Love thy God with all thy heart and ſoul; and a third is added, With all thy might. Mark 12.10. Chriſt adds to the three former, With all thy mind. Certainly theſe varyings had their intent; were that when we meditate of theſe or other graces, we ſhould furniſh our Meditation, and improve by them.

Thus things cited in Deuteronomy are variouſly expreſt from thoſe very paſſages and particulars in the former Books: So the Chronicles expreſs differently things in the Kings, and the Four Evangeliſts vary the expreſſions of the ſame things, both the matters hiſtorical and doctrinal; and all the Scripture over, this is practiſed. Variety of expreſſion calls for obſervation, and holds forth oft ſome peculiar Notion and Inſtruction.

Let this therefore be thy Rule in Meditation.

2. Be ſure frequently and earneſtly to meditate both of thy ſupreme and chief end, and of the proper and proportionate means thereto conducing. But do daily ſomething more to purpoſe in that great Meditation of the ſupreme end, as wiſdom teaches, and being that in its nature which deſerves the higheſt and firſt things; that alſo which gives Rules to all thy other actings and endeavours, that glorifying & exalting God above all. Do very much in collecting together, ſpreading before thee, well conſidering, acting the moſt vigorous and intenſe Meditation of all ſuch things which may reduce thee to higher apprehenſions, warmer affections, firmer reſolutions, and more earneſt and even contendings for glorifying him that is God, and there is none beſide him; for him that only gave thee thy all, body, ſoul, life, and only preſerves thy all. That gave his only Son to death, to ſave thy ſouls life. His Spirit to draw thee to Chriſt, or thou hadſt never come. To dwell and work in thee, and do all for thee, as to applying Chriſt, and all fellowſhip in Chriſt, and with him, and hath ſo infinitely obliged thee. Therefore how ſinful, how unworthy to not honour and glorifie him, how unkindly he takes it, and how it grieves him? Let Meditation gather up, and indusſtriouſly ſtrive to improve all it poſſibly can.

Ah! how that holy Apoſtle was looking and ſtriving this way, how near was this glorifying God to his heart, how much in his eye and endeavour, how oft is he ſpeaking of it? How earneſtly doth he provoke all he had to do with, to it? 1 Cor. 10.31. Whatſoever ye do, if eat or drink, do all to the glory of God; acting all to it, muſt imply an always minding of it.

3. Lay ſound ſtreſs likewiſe in Meditation as to that thy next chief end ſelf-ſaving, to have more ſerious thoughts and induſtrious preſſings on hard to work it out, and make thy calling and election ſure. To work it out againſt all difficulties and oppoſitions, look more earneſtly up to Heaven, and into Heaven. And it is good when thou thinkeſt of Heaven; be then ſo bold with thy ſelf, and faithful to thy ſelf, as to lead thy thoughts to think of Hell, and ponder that place and ſtate, taking often the weight of the crown of glory, the worth of the Jewels of that Crown, and think in greater earneſtneſs of the Riches of that Kingdom of Glory, thy own unſpeakable happineſs, with that rare, rich, annexed Jewel Eternity. The loſing of it, is from not looking on it; moſt loſing it, from looking aſide to the world. The beſt go but ſlowly to Heaven, becauſe they mind it ſo remiſsly, and move ſo eaſily. A way, the beſt way to be the beſt Markſman at Heaven, ſhould be every Chriſtians great ſtudy. This is wiſdom for thy ſelf to meditate, ſtudy thy ſelf into the Art of winning the Crown of Glory. Weigh Hell and Heaven, unſpeakable, inſufferable, and eternal, eternal torment and wo, with inconceivable and eternal, never fading happineſs and higheſt glory. Repreſent more effectually, ſee, feel more ſenſibly the fearful and woful caſe of a damned ſoul, realize it with the beſt induſtry and Art thou canſt uſe; and be not ſo ſinfully ſoft, nice, and tender of touching, or of dwellings and ſearchings by this way of thoughts; force thy ſelf to feel the pains and ſcorchings of this Hell prepared, and the fulneſs of Gods wrath poured out; and then repreſent and realize to thy ſelf happineſs and glory, with thy utmoſt ability and induſtry, as if thou ſaweſt it in all the fulneſs, taſted it, and wert feeding to the full at Chriſts Table in his Kingdom.

There are ſtrange Artifices to get Crowns and Kingdoms. Ah! act Meditation into an evergrowing, more covetous of the gain, ambitious of the honour, contentious for to have the victory over all difficulties in the way of this moſt tranſcendent Crown of Glory.

The wiſe Merchant ſeeks and buys the Pearl, Mat. 13.46. The wiſe Meditater weighs, ſtrives for, and wins the Crown.

3. Improve Meditation all you can, as to the grand and moſt principal means, be very high and hard Students for that excellency of knowledge, the knowledge of Chriſt, and him crucified, and better applying of him. To ſee daily more what a way Chriſt is to the Father, what fulneſs dwells in him, Col. 1.19. how freely he is offered, how mighty and ready he is to ſave to the uttermoſt. Uttermoſt of guilt, by righteouſneſs and forgiveneſs; of wrath, by reconciliation; of ſhame and vileneſs, by dignity and adoption through his blood. To the uttermoſt of darkneſs, by being our light; uttermoſt of our errours, by being put on as truth; uttermoſt of folly, by being applied as our wiſdom; uttermoſt of corrupt affections and carnal aims, choices and diſtempers of will, and finfulneſs of the whole ſoul, by being our ſanctification. 1 Cor. 1.31. Yea to the uttermoſt f all miſery, and to perfect felicity. Strive to meditate better, to have Meditation iſſue in a growing knowledge of Chriſt, ſweeter ſavour, ſtronger recumbencies on him, larger receivings from him, more intimate fellowſhip with him, and a more worthy walking of him.

4. Let thy Meditation be more improved in that particular of the great Applier of Chriſt to thee, and mighty Helper of thee, the holy Spirit; how to better entertain him, and by obeying, pleaſe and delight him, and not grieve him; that he always may be ready to aſſiſt, enlarge, and comfort thee, ſeal thee, and ſhed abroad the love of God in thy heart.

5. Strive after a better meditating on all the precious promiſes, ſo as more to ſtrengthen Faith, heighten Hope, and have the fuller Communion with Chriſt by them.

6. So meditate of the Ordinances, as they be more highly valued and endeared, and be more inſtrumental for thy meeting with God in them, and commanding his bleſſing by them, of light, warmth, ſtrength, and encouragement.

7. Mightily contend to exacter muſings and ponderings of thy hearts great wickedneſs and deep deceitfulneſs. Make Meditation a better clue and thread to lead thee into all intricacies and windings of that maze and labyrinth wherein thou art ſo ready to be loſt, and art often loſt. To know it more perfectly in all its cheats and deceits, but with an earneſt looking up to God the heart-ſearcher, to manifeſt thy ſelf unto thy ſelf.

So for the methods and dephts of Satan thy unwearied enemy, which will not be underſtood unleſs ſtudied and minded much. 2 Cor. 2.11. We are not ignorant, ſaith the Apoſtle, of his devices. He was not ignorant this way, this muſt be knowledge, by minding and ſtudying of them. Though God teacheth, yet not without our endeavour, ſetting our thoughts to ſearch and find out his practices and ſubtilties. If we are careleſs herein, God may inſtead of helping us againſt him, let him looſe upon us, to act his frauds and fury, that our buffetings may awaken us into mindings of him, and endeavours of being acquainted with his devices.

Meditate therefore more to be an experienced skilful Artiſt here, and grow more cunning to ſee into his practices.

8. Meditate more of that enemy the world, that makes the baits for covering Satans hooks, without which he could not ſo catch, as oft he doth; neither could we be ſo catcht from our own corruptions, if things of the world did not occaſion our deceivings. The fuel and tinder is without, the ſpark and fire is within; the luſt is within, but the bait is without. Jam. 1.14. Every one is tempted, when he is drawn away by his own concupiſcence and enticed. If the bait were nothing to us, there would be no catching of us; if the world were vanity, all things as crucified to us, having no beauty and lovelineſs in them, there would be no danger. Meditate to a diſcovery more of the worlds vanity, and that inſufficiency in every thing but God, to make us happy; and to thereby a weanedneſs of heart from thoſe things that will neither fill or fix, ſatisfie us, or ſtay with us.

CHAP. XIX.

But more particularly.

1. THou muſt earneſtly act and ſtrive to improve thy Meditation on thoſe things which concern thee in thy rank and age of Chriſtianity.

There are ſome Babes, little children in godlineſs, others are young and ſtrong men, others are fathers, ſo 1 Joh. 2.12, 13, 14. The ſtrong men muſt act according to their age and rank in Chriſtianity, not as babes or little children; the ſtrong Chriſtian muſt not, does not look to little childrens leſſons, return thither, and ſtrive to no more. Heb. 5.12. To uſe milk, ſtick at barely the Principles of the Oracles of God and Doctrine of Chriſt, Chap. 6. v. 1. But uſes ſtrong meat, takes forth the higher leſſons in Religion, beyond children. The Apoſtle ſaith, The word was in them, and they had overcome the wicked one. They were (beſides knowledge of the Principles) improved to ſuch knowledge of the Word, higher knowledge, that they knew what was proper of the Word, and how to uſe it, as fitted them, to combat with Satan, and overcome him. The ſtrong Chriſtian muſt be buſied in higher matters; therefore muſt act Meditation higher, ſtudy and learn thoſe leſſons, not of the lower forms, but above them. To learn the Horn-book or Primmer, and keep there, learn no further, cannot become a grown man. A Chriſtian beyond a Babe, muſt feed above a Babe, a younger one, feed on ſtrong meat, muſt meditate higher, of growing in grace, mortifying corruptions which are riſing up; overcoming temptations when they aſſault, come it may be thick and fierce. Afflictions that may charge ſmartly, and all ſuch leſſons which Scholars of a higher form in Chriſts School, are uſually ſet to learn and take forth. Theſe thou muſt make thy ſtudy, thy peculiar Meditation, for finding out the beſt way of proceeding in theſe duties.

The young weak Chriſtians, Chriſt ſets not them ſo high and hard tasks at their firſt entrance into his School, Joh. 16.12. I have many things to ſay, but ye cannot bear them now. Higher matters of knowledge, harder matters of practice; but ſtronger Chriſtians muſt have ſtronger meat, and ſtronger exerciſe alſo than Children and Novices. And this for Chriſts higher glory, the ſtronger Chriſtians greater improvement and encouragement. This muſt be thy now-way of Meditation, how to act higher in thy now higher rank. In a word, that thy knowledge, wiſdom, ſtrength, courage, all thy graces may be felt more vigorous and improving, be more evident and ſhining, and Chriſt in them for his glorifying.

2. Meditation, let it be managed for the beſt thou canſt, as to all particular caſes, and there ply moſt where thou haſt moſt preſſing need. Thus David and other holy ones of God endeavoured the exerciſe of Meditation to that particular caſe which then concerned them, to beat out their beſt way of help, as oft in the Pſalms and other places, Pſal. 23. Pſal. 52. of Doeg, Pſal. 63. Pſal. 77. Pſal. 142. Particular caſes had their particular Meditations, as the titles of theſe Pſalms, or their matter ſhews.

In a particular caſe, thou now (it may be) art put upon ſomething new to thee; here Meditation ſhould be uſed and continued for, and until a right and ſure way be diſcovered for thy beſt help; the true and ſure Scripture-way the Saints have gone and found relief in: As what Abraham in his tryals did, what Jacob, what Job, what David, what many others in the Old and New Teſtament did, our bleſſed Lord, his Apoſtles and Followers did.

As in caſes of diſeaſes, dangers, troubles, a wiſe man will ſtudy the right means and manner how to be helpt. Thus in all caſes, eſpecially new tasks, tryals, troubles, and dangers, Meditation ſhould be exerciſed according to the Scripture-directions and exples left us.

If the very particular caſe, or kind of difficulty be not to be found in Scripture, then you muſt by your Meditation gather your direction by the Rule of Proportion. Look what was like it, look if there be not the ſame in kind; yet what is to be found as high and great, not inferior to thy caſe, if not higher.

1. Thy particular caſe, it may be, is ſome prevailing corruption, or that which ſtirs and much troubles thee, which Chriſt ſuffers thee to be diſquieted by, ſometimes overcome with, to ſhew thee what is in thy heart, to humble thee, and what need thou haſt of his Spirit and Grace to help thee. Thus it was with Job, David, Jeremy, and others.

2. Some buffeting it may be of Satan, 2 Cor. 12.7. Paul had it; ſo it may be thy temptation is high, it may be horrid againſt God, unnatural againſt others, againſt thy ſelf. This Chriſt in his wiſdom permits, for learning thee to be a good Champion for him, and to experience his ſuccouring and ſupporting of thee.

3. Or it may be ſome ſore and ſharp affliction, ſome ſudden ſurpriſal, which muſt add to it, as a quicker fire, to refine thee the better.

4. It may be the caſe of deſertion, God withdrawing, hiding his face, leaving thee in the dark, as was Davids caſe, Pſal. 51.12. Reſtore to me the joy of thy ſalvation; of Aſaph, Pſal. 77.7. Will the Lord caſt off for ever, Pſal. 88. Hemans caſe. Look out and weigh what in theſe caſes the Saints did, and beat out thy way ſo well as thou canſt.

CHAP. XX. Divers farther Rules.

OTher Particulars yet may be added to the former; as,

1. Thy ſetting Meditation on work for wiſdom in that great concern, of keeping thy heart with all diligence, Prov. 4.23. The Art of Heart-keeping, one of the greateſt skills; therefore for the attaining, it muſt have great ſtudy to be in ſome degree a Maſter in this Art, and be better in it. 1. Meditation to learn, thought-government. Other leſſons formerly took thee up more than keeping thy heart, than governing thy thoughts, which among other means muſt be, by 1. Conſidering the excellency of the thinking faculty in it ſelf. 2. The uſes it is for. 3. The poyſon of ſin that hath gotten up to thy head, and is occaſioning ſuch vain and vile thoughts, ſuch wildneſs, rovings, inconſtancies, and readineſs to multiply and fix upon either bad or by-things. 4. The neceſſity of reducing them, diſlodging them, thoſe vain and vile imaginations. Jer. 4.14. How long ſhall thy vain thoughts lodge within thee? ſaith God to the Jews. They ſhould neither lodge, as in wicked men, neither enter or ſtay in a good heart. 5. There ſhould be a coming to have, and improve in thee an habitual heavenly mindedneſs.

Strong Chriſtians muſt have a power and rule over their thoughts, and not be ſatisfied without it in ſome ſort, remembring Gods pure omniſcient eye upon all the thoughts, Rom. 2.16. and his judging hereafter of them at the great day. 6. Thoughts are the ſouls inlet into the affections and will, the riſe of willing and affecting, and through them of acting and doing. They are very quick and nimble, yet can be very deep, intenſe, and ſerious; great reaſon therefore thou haſt to ſtudy, to meditate, to contend to the due regulation of them.

2. Thy Meditation muſt engage in that hard leſſon, the way of ruling thy ſpirit, as to the affections, pondering and beating out, how to govern them. Among the Heathens, the Philoſophers and wiſe men had very rare Rules and excellent Sayings about the right ordering the affections: But while they beat the buſh, they loſt the bird. They had not the Word of God, they knew not Chriſt, nor ſanctifying Grace, whereby the wiſdom and only right principles of governing theſe ſo unruly affections, can be attained, and they tamed and tuned.

1. The task is, how to take them off where they are miſplaced, and ſet them on right objects, off the things below, and upon the things above, where they are both rectified and elevated, and truly enobled.

2. As how to take them off wrong objects, ſo to take them down, when they are too hot, high, violent, eager, to turn their edge.

3. To ſtir them up, and make them move, that either would not move, or but ſlowly, move lazily, and not with that due, earneſt and expedite quick motion when they ought to do it.

Theſe compriſe the whole Irregularity of the affections. The true and ſound cure muſt be well ſtudied: Although ſuch as are Chriſts have crucified the fleſh with the affections and luſts, Gal. 5.24. Quoad animi propoſitum & cordis purificati principium, as to the inward living principle, and the real heart-purpoſe, initially and gradually, in little degree (for that which is in no degree begun, is not a grain of muſtard, is nothing at all.) Though thoſe that are in Chriſt have crucified, as we ſaid, their carnal affections in ſome degree: Coming in of Chriſt and Grace into the heart, gives the carnal affections a deadly daſh, like the taking of ſome incurable poyſon given to kill gradually. The firſt taking gives the advantage for deaths ſeizing; yet this is not enough, as experience ſadly ſhews: there muſt be a ſtudying and great pondering, how to rule the daily diſcovered unrulineſs of the affections, and how to cure them, which is not the Philoſophers way, nor the wiſe moral mans way, which is to curb and moderate them; but the Scriptures directed and commanded way; and therefore the Chriſtians way that he muſt uſe, and that is to crucifie and mortifie them. Col. 3.5. Mortifie your affections that are on the earth. The Art and ſure way for carnal affections, as ſo, and then to ſtudy to order theſe affections which are noble natural plants, and diſpoſitions of heart, that they may be acted by graces principle on, and for things heavenly, with a real warmth and a growing fervency.

3. Strongly thou muſt reſolve, and moſt exquiſitely endeavour to ſtudy and meditate for the government of thy will. The will in its nature and rank is a moſt noble faculty, the Empreſs of the ſoul, the ſpring of action, the weight and biaſs for motion, the door that opens and admits in chuſing, or ſhuts out in refuſing; that which ſets up the mark and aim, every end and intereſt, and likewiſe makes choice or rejections of the means to the end. In its corrupt and carnal ſtate, it is the wickedeſt piece in every perſon; it ſets up the greateſt Idol in the world; Self, in the Throne above God. Nothing in Scripture hath ſo great, frequent, and high complaints and charges brought in by God againſt it, that which is the moſt helliſh and deviliſh piece in its repugnancy, contrariety, ſtoutneſs, and ſtubbornneſs againſt God, and whatever is holy; and the helliſh hold-faſt of evil, chiefly when it receives the grain-colour and ſcarlet-tincture of habit by cuſtomary ſinning.

In hearts changed by grace, it is in a great meaſure ſtill carnal, and accordingly in part hath all the forementioned wickedneſs, and is ready to act it, if it be not the better watcht and ordered continually.

Being then in the beſt men ſo evil, it needs the beſt ſtudy, the moſt ſerious and conſtant Meditation to find the beſt way for it, to rule this unruly will. 1. Eſpecially as to baſe ſelf-aims, in which it is the moſt ſlippery, and ſooneſt ſwayed, haſtily burried, and entangled. 2. And as to the curſed contrariety and helliſhneſs againſt the Law, will, ways of God, and God himſelf.

The Art of ruling this Ruler in chief, is well worth thy chiefeſt Meditation; the wretchedneſs of it will diſquiet; the pliantneſs and obedience, holineſs and purity of its aims, choices, and refuſals will comfort moſt, as carrying higheſt evidences of thy ſincerity.

4. Meditation hath great need to act its part induſtriouſly and accurately, as to know how to govern the tongue, that rare inſtrument, called by David, Pſal. 188.1. his glory. But by ſin, called by the Apoſtle, Jam. 3.8. An unruly member, full of deadly poyſon, that ſets on fire the courſe of nature, is ſet on fire of Hell, verſ. 6. David prays for a watch before his mouth, Pſal. 39.1. I ſaid I will take heed that I ſin not with my tongue, and keeping his mouth with a bridle. To refrain evil words, requires care; to refrain vain and idle words, requires a curioſity and exactneſs.

Study this Art, not as Pythagoras the Philoſophers Scholars, that had their quinquennium ſilentium, firſt ſpent five years in his School to learn ſilence, but all a mans life is too little. But there's more to be learnt than juſt ſilence, and that is ſavourineſs of ſpeaking. Prov. 10.20. The tongue of the juſt is as choice ſilver; the heart of the wicked is little worth: then and therefore the tongue of the wicked is little worth, becauſe the heart, out of whoſe abundance the mouth ſpeaketh, is little worth.

Study the Art of ſavoury ſpeaking, by getting three things. 1. A good treaſure in thy heart. 2. A wiſdom to diſcern times of ſpeaking. 3. A true, godly, humble boldneſs to ſpeak, and not be aſhamed, Pſal. 119.46. I will ſpeak of thy teſtimonies before Kings, and will not be aſhamed.

Meditate for the true Scripture-way for ſpeaking.

5. Meditate how as to fill up with heart-beauties of graces within, knowledge, wiſdom, holineſs, and every particular grace, ſo to have a fruitful, ſhining, exemplary converſation ſuitable to thy rank and ſtation in Chriſtianity.

How to walk worthy of the Lord to all well-pleaſing, Col. 1.11. To all fruitfulneſs in every good work, in all conditions, and in all relative duties, as husband or wife, parent or child, maſter or ſervant, and the reſt. It is hard to be good indeed, harder to be growing better; hard to become and ſuit a change in condition never under before, hard to come up to relative duties, and be Chriſtian in them, and ſo good as a well-grown Chriſtian ſhould be. Some are very heedleſs here, they too little mind a proportionate growth herein, as in other parts of godlineſs; but this muſt be minded. Meditate univerſal growing, how to honour thy longer ſtanding in godlineſs, by ſhooting up and ſpreading out more.

6. Laſtly, Make it thy great ſtudy, how to have ſuitably to thy rank in godlineſs a richer treaſury and ſtock of experiences, uſeful and rare experiences for thy own and others advantage; make Meditation a great obſerver, a diligent gatherer, a careful layer up of experiences choice and precious, to have a large treaſury, to bring out of it new and old.

CHAP. XXI. Directions to Chriſtians of the uppermoſt Rank.

3. FOr ſuch as are Chriſtians of the higheſt form in Chriſts School, ſuch the Apoſtle in this, 1 Joh. 2.13. calls Fathers; not for their long living here, or being long Chriſtians, viſible Members of the Church, as for great growth and improvement in real godlineſs; much Knowledge, Wiſdom, Experience, Faith, Love, and Eminencies of Chriſtianity: their Meditation like the higheſt Artiſts, muſt be acted higher.

1. The Meditation of ſuch as are fathers, ſhould carry higher in all the ways, and concerning all the ſeveral points and particulars formerly expreſt, and relating to all perſons in general, in all the ſorts of Meditation.

1. In the daily Meditation, to be more eminently exerciſed and conſtant, in drawing out a thread of far exacter evenneſs and equality, without ſuch frequent breakings off, and inconſtancies that younger Chriſtians more unprincipled and unpractiſed, weaker ones not ſo enricht with a ſtock of grace, uſually fail in.

2. In this daily Meditation, to be more excellently skilful and wiſe, like an old eminent Artiſt that takes up his work, and performs it with rare skill and dexterity, and little or no ſtudy, acting out of a habit excellently, without being to ſeek, raw at his work, or awk-handed, as imperfect Artiſts are. An old Bungler is a ſhameful ſight; but an old rare ready Artiſt is glorious.

3. To be more abundantly warm and affectionate, acting with greater fervour, in a ſtronger ſtream of purer love, higher flame of all holy affections, aims more ſpiritual, and richer proportions of all the ingredient aſſiſtant graces required. You muſt be herein (as a Meditation ſo important) an out-doer of ſuch, as are in the ranks below thee; and of thy own former attainments and actings, making ſure to do in ſome degree ſuitable to thy longer ſtanding, and larger opportunities of being a moſt high proficient in this daily duty.

2. Thy Meditation more peculiar and occaſional (which in a more fignal manner thou ſometimes chuſeſt to exerciſe for thy ſouls refreſhing and enlargement) muſt have a more accurate management in thy hand; it ſhould be a ſingular acting, thy right hand ſhould have her rare cunning.

O what work, what rare ſpiritual and heavenly work doth the holy Pſalmiſt David (old in this ſo excellent and ſweet way of Meditation, this his peculiarly ſet and ſelected ſolemn Meditation) doth he make of this way of meditating in ſeveral of the Pſalms he hath left us on Record! In his younger times, the times when he firſt gave up his heart to God, he ſoon learnt to excel in this Art of Meditation. He was the ſweet ſinger of Iſrael, but withal a rare practitioner of heavenly Meditation. Not as the too uſual way of the world, whoſe muſick is oft a rather memorizing the Heathen Gods and Goddeſſes, or that ravels out in meer wanton fancies, but keeps not any due bounds, nor hath any right tendency. But his way and excellency was in Pſalms and Hymns and ſpiritual ſongs, for making melody in his heart to the Lord. Not for the Temple only, but for his private recreation. This we have appearing, Pſal. 59. When Saul ſent, and they watch the houſe to kill him, mentioned 1 Sam. 19.11. So Pſal. 34. When David changed his behaviour before the King of Gath, mentioned in 1 Sam. 21.13. Thus Pſal. 52. Of Doegs wickedneſs, recorded 1 Sam. 22.9. So Pſal. 57. & 14.2. When David was in the cave, recorded 1 Sam. 24.3. Pſal. 56. compared with 1 Sam. 21.11. On which occaſion alſo the forecited 34. Pſalm was made, and Pſal. 63. that ſo rare affectionate one, and many others, which in his way of occaſional meditating, he penned when a very young man. Six years he was baniſhed by Saul, or thereabout, forty years he reigned; was thirty years old when he began to reign; therefore he muſt be between twenty four and thirty, a young man, when he penned the Pſalms about Sauls perſecutions. Thus as he recreated himſelf with all ſorts of Muſick, ſo he rarely improved it by exerciſing himſelf in a way of holy Meditation, reduced his Harp, Lute, and all others to heavenly uſe; ſo after when he made muſical inſtruments for publick Worſhip in the Temple, by Gods preſcription, he meditated Pſalms for that Muſick, aſſiſted by Gods inſpiration. But as all along his time he acted Meditation, and by time excelled more in it; ſo (pardon this long digreſſion) he came not ſhort of his former actings when he was old, yea when very old.

O what rare pieces are thoſe laſt Meditations in 2 Sam. 22. Pſalm. 18. It hath a twice recording for the more full commending to ſerious conſidering of all that read the Bible.

And the next Chapter, 2 Sam. 23. When he was to dye; after all his meditatings and ſongs, we have his laſt Meditation, ſet intended Meditation, his Swan-like ſong, purpoſely left in the firſt part of that Chapter. He goes not out as a candle in a ſtink, but like a rich perfume caſt upon fire, in a moſt ſweet and heavenly rapture. The beſt wine ſhould be at the laſt. Certainly no old Chriſtians ſhould live, act, or perform at the ſame rate a younger Chriſtian, a weak, and but little grown perſon doth; but do higher, rarer things, be ever upon, not only doing, but ſelf out-doing; not only on endeavouring ſomething, but excelling, ſtill contending to ſelf-excelling. Laſt works more than firſt, Rev. 2.19. that is better than firſt. The formal Chriſtian in a ſort may do more; the right fruitful Chriſtian does better laſt; not more only in number, but in weight, in intrinſick inward excellency, a better way, a better wiſdom, warmth, delight, evenneſs, exactneſs in all duties, and this Meditation does become the old aged fathers, their crown of glory is their exceeding themſelves, and evidencing of it.

3. In your ſhort ſudden ejaculations you ſhould ſtrive to excel.

1. How thick ſhould theſe heavenly ſparks flye up from thy heart, not as ſparks from a common fire, but like ſparks out of a burning flaming furnace, like David, Pſal. 139. When I awake, I am ever with thee. So night and day, all the day thy Meditation ſhould be carrying thee upwards; make many mountings up to Heaven.

2. How quick and expedite ſhould this flight to Heaven be, not ſlow, but nimble, as the flight of longer and ſtronger winged Eagles. Thou ſhouldſt have leſs weight hanging on thee. Heb. 12.1. Caſting off every weight. The weakeſt muſt begin to caſt off; the ſtronger muſt have caſt off more; the old Chriſtian muſt have caſt off moſt weight, have moſt ſtrength, therefore may mount up quicker and higher.

How pure and ſpiritual ſhould thy ſhort thoughts be, like the ſparklings of the pureſt and ſtrongeſt wine long cloſe kept. Yea, thou ſhouldſt be able to draw with the threefold cord of daily, occaſional, and ejaculatory Meditation (theſe interwoven together Meditations) draw more ſtrongly off things below, in fuller diverſions, higher deſpiſings of all empty vanities, and draw more vigorouſly upward. The ſetting thy affections on things above, thy eminent acting and fixing them, ſhould be by an eminent firſt uſing and habiting thy ſpirit to heavenly mindedneſs. The ſtrongeſt, ſteadieſt, and moſt improved affections ariſe from exacter and more earneſt Meditations. The deeper the foundations of thoughts, the higher the ſtories of thy affections mount up.

CHAP. XXII. The particular managing of this Meditation.

IN particular thy Meditation ſhould ſo be managed, as to the matter of knowledge and wiſdom, as to render thee the higheſt Artiſt in thy trade of godlineſs.

1. To be full of knowledge above the weaker Chriſtians, Rom. 15.14. I am perſwaded you are full of knowledge. The young Chriſtian muſt get knowledge; the ſtrong muſt have much more: But the old Chriſtian muſt be very full to be a teacher of others, Heb. 5.12.

2. To have meditated ſo, as to arrive at much wiſdom, to underſtand thy way, and order it beſt.

A wiſe Chriſtian is a perſon of great excellency; it is very highly extolled in the Scripture.

This David, though not preſently, yet attained in time, as Pſal. 119.99, 100. I have more underſtanding then all my teachers: I have more wiſdom then the ancients.

3. To have the richeſt treaſury of heavenly truths, the fulleſt ſtores of precious experiences, Meditation is the greater gatherer of them, and the improver of them on all occaſions.

It becometh not a Chriſtian of long ſtanding to be poor and unfurniſhed of holy experiences.

The Pſalmiſt we may ſee drawing forth his experiences, and telling them to others, Pſal. 3.4, 5. I cryed, and he heard; Pſal. 18. almoſt all the Pſalm, he puts all the pearls of deliverances (experiences that way) on one ſilken thread of this one Pſalm together. So Aſaph, Pſal. 77.6. I call to remembrance my ſong in the night, what joy he formerly felt, though now he wanted it: Thus oft the Saints in Scripture. The Apoſtle, 2 Cor. 1.10. Who hath delivered, and doth; he had his experiences ready.

4. More peculiarly your great exerciſe (which others cannot ſo well reach) is to be much implied in the deepeſt Myſteries, the higheſt points of Faith, and the hardeſt matters of practice. I mean not ſo much ſuch ſorts of difficulties in Divinity, thoſe which great skill in the Tongues and Arts will require, and that muſt have long time, much ſtudy, which the neceſſary occaſions of very many cannot admit, and are not neceſſary for every man to underſtand.

But ſuch higher matters of godlineſs, as may more, Jude 20. edifie you in your holy faith, increaſe your obedience to a more fruitful and exact walking, Eph. 5.15. See ye walk circumſpectly, accurately, or exactly, the word is; thus, the higher contemplations of the Nature of God, his Attributes, and Titles, the Works of God, Creation and Providence, his wiſe, righteous, and holy Adminiſtrations and Government.

1. Government in the whole world, and all things in particular in it to the leaſt circumſtance, the falling of a hair from the head.

2. Government, and that ſo rare and admirable towards the rational creatures; but moſt obſervable aſtoniſhing towards his Church and his dear Saints. This, as ſome of our Divines ſay of Gods Government of the world and matters in it, is to be one of the great Meditations of Chriſtians, that are by the Apoſtle called Fathers, who having obtained formerly much acquaintance with other truths, of more neceſſary uſe for their then rank and ſtanding, now are to buſie themſelves in theſe high Myſteries for furthering Faith and Godlineſs.

The Myſteries in the two Books of Scripture and Nature, are the two Tropicks or Lines between which thy Meditation ſhould move and bound, run its courſe, and keep within this compaſs, which is uſeful and ſafe.

In ſum, let thy Meditation be improved all thou 〈1 page duplicate〉〈1 page duplicate〉 canſt for the ſetting up of the main mark, for the fulleſt aiming at it, the hardeſt preſſing toward it, with all contendings for an excellency of wiſdom, eminency of holineſs, exemplarineſs of converſation and exact walking, together with all induſtriouſneſs after that peace which paſſes all underſtanding, joy unſpeakable and full of glory, the eſtabliſhings and heightning of them, with longings and haſtnings after that appearing of the Lord, and crying, Come Lord Jeſus, come quickly.

Concluſion. Now this ſo highly important duty of holy Meditation, having been as to the nature, kinds, neceſſity, and excellency ſo fully diſcovered and demonſtrated; the great ſinfulneſs of neglecting it evinced; the dangers following the neglect manifeſted; the practice with ſuch high inducements, and powerful Scripture-arguments urged home; and the way reſpecting all ſorts of perſons in ſo many Rules and Directions cleared.

Application general. Then all who know theſe things are utterly inexcuſable, that know theſe ſo greatly neceſſary things, and will not comply with the careful practice of them. Ah! therefore let every one moſt earneſtly beg it of God, to write this his Law of holy Meditation in his heart; to give the right wiſdom to underſtand the way of it, the firm purpoſe and reſolution conſtantly to perform it, yea, the practice of it with ſweeteſt ſolace and higheſt delight. Let me ſay to my ſoul, Neceſſity is laid upon me. It is an Imperial Law of the great King of Heaven; if I do it not, great guilt will be contracted, great wrath of a God will be kindled, my ſoul will deeply be wronged. If I have not, act not good thoughts, my heart will act evil thoughts, will fill with evil thoughts, will fix and habit it ſelf in them, be quite over-run with them.

I ſhall have a ſpirit ſtained, deeply dyed into habitual vanity of mind; yea, I may be given up to judicial penal vanity of thoughts. It may be to terrifying and moſt affrighting thoughts. That I which would not be brought to think of the threatnings of a juſt God and his terrible Curſes; That would not meditate of that greateſt of evils ſin, of my heart and life-ſins, ſhall have all my ſins ſet in order before me, held and kept ſtaring me continually in the face. That I who would not meditate of the moſt bleſſed God, his Chriſts fulneſs, his Spirits ſweetneſs, his Heaven and everlaſting Happineſs, ſhall now have repreſented to my thoughts, and be made to ſee Satan, Hell, and eternal Death continually before me. Yea, to be under ſuch amazements and terrours, to be ſo haunted and followed, that at laſt it may be inſupportable, and quite overwhelm me.

O therefore let me not ſo ſin againſt my own ſoul, and for ever undo my ſelf by wilful or heedleſs neglecting this duty, which lies ſo indiſpenſibly upon me, and may be ſo advantageous to me!

O how many are continually guilty of ſelf-deſtroying, for want of a timely ſelf-bethinking? By a ſlighter thinking, for want of ſerious thinking? By a too ſhort thinking, for want of the neceſſary allowance of time and ſpace for thinking? By a too ſeldom thinking, and not uſing due frequency of thinking? By acting meer phanſie and imagination, and not wiſe conſideration? Adams firſt ſtate was good, yet mutable; but it was not a ſin or imperfection to be mutable. And though this mutability of his will was a ground of his fall; yet it was his incogitancy was the firſt blamable cauſe, he fell by acting ſudden, too haſty imagination, and not due conſideration, he conſidered not all things to be conſidered. Thus ever ſince, the falls of ſinners are generally more by incogitancy, haſte, and hurries of fancy and imagination, want of conſideration (though there be ſins alſo of deliberation, not precipitations, but preſumptions.)

When God reduces a ſinner, he brings him from ſwaying phanſie and careleſneſs to conſiderateneſs, Ezek. 18.28. Becauſe he conſiders and turns; he breaks the reeden Scepter of phanſie and inconſideration, and brings in, and ſets up the golden Scepter of wiſe conſideration. So Acts 2. Men and brethren, what ſhall we do? Acts 16.30. Sirs, what muſt I do to be ſaved? But O what pity is it that any ſoul ſhould periſh, for want of a little thinking? Shall I ſuffer my ſelf to be of that ſimple ſort, and to be carried away in that crowd to utter ruine? If I neuer yet walkt in this heavenly thought-way, the greater reaſon I have to haſten into it.

But if I have taſted, tryed, and found the ſurpaſſing ſweetneſs and advantages of it, have I not high encouragement to make a farther progreſs ſtill in it?

And if by long beating this path, I have largely experienced the moſt abundant pleaſantneſs and ſweetneſs, have I not then greateſt inducement to go on the more both evenly and earneſtly? Ah! then, my ſoul, conſider with thy ſelf the liberties, the latitudes, the pleaſures, and ſatieties which thy eye may ſtill expatiate and recreate it ſelf in, by this rare Art of Divine Meditation.

Look to thy ways, thy eye-ways, their varieties and excellencies, which are ſo many, and of that tranſcendency, that there never were, nor can be any ſo various and ſpacious, of that delicacy, beauty, and glory.

The wiſe and holy heart hath far the advantage of all the great Scholars and Artiſts, all the higheſt Nobles and Princes, he hath better walks and rarer eye-entertainments in his happy way of Meditation.

Ah! then, my ſoul, how canſt thou in the leaſt ſort be ſlothful and backward to this ſo pleaſant performance, and ſoul-enriching way, this ſo eaſie aſcent to Heaven, by the paths and ſteps purpoſely made thee to mount up thither?

See what plenties of rare proviſions are made to entertain and take up thy thoughts; What multitudes of fitteſt objects; What ſweet and precious things lie full before thee, to give thee a full employment, at all times, and with a very great variety, to be a preventive of wearineſs and cloying, and introduce a more fulneſs of ſatiety and delight.

Thou haſt that great Book of the whole Creation, all the ſeveral, moſt ſtupendious and glorious Works of God, to take and look over all the guilded leaves, and there to meditate on wonder after wonder.

Thou mayſt carry thy eye over all the Earth full of Gods Riches; deſcend into the bowels of it, meet with all the hid Treaſures and Rarities lockt up in the Makers rich Cabinet there below: Thou mayſt go upon the ſo large extended Waters, through the paths of the Seas, ſee the things of excellency in the one and other. Thence thou mayſt aſcend up the ſteps and ſtories of the Air and Firmament, the glorious Heaven beyond it, with the ſo glorious Lights of ſuch aſtoniſhing magnitudes and motions, orders, and influences. Thence then mount up thou mayſt to the higheſt Heaven, that moſt holy place, the Worlds moſt glorious piece and fabrick, that Palace of the King of Glory, with all his ſo glorious Retinue and Attendants of millions of millions of moſt happy Saints and Angels.

O what an ample proviſion is this for my ſpirits particular help and ſolace, my eye-accommodation and recreation? Yea, how unſpeakably gracious muſt I have declared my God to be towards me; had I only been favoured with the ten thouſand part of the things my Meditation can recreate it ſelf upon?

Ah! but, my ſoul, thou haſt more graciouſly afforded thee by thy God another book, that richeſt Treaſure of moſt infallible, neceſſary, and ſaving Truths; there may I moſt highly meditate and ſatiate my ſelf with that higheſt Myſtery of godlineſs, all the wonders concurring and meeting to make it up; and among them, that moſt eſpecially of the ſo aſtoniſhing, ſo all-amazing Myſtery of God manifeſted in the fleſh. The very higheſt thought-walk given for a created Nature to take its moſt raviſhing ſolace in. Not only for ſinners redeemed by the Lord of Glory; but thoſe of that uppermoſt rank of Nature that never needed a Saviour from ſin; yet being mutable creatures, might all have fallen. But in Chriſt their Head, being given in their election to him, and thence preſerved by him. Theſe bleſſed Angels have this Myſtery of Godlineſs, this Lord of Glory Jeſus Chriſt, their Head of continuation of happineſs, the moſt tranſcendent object of their higheſt contemplation and admiration.

O what an account then ſhall I render to my God, if I do not deſign and endeavour Meditation in ſome good degree proportionate, and anſwering the ſo inconceivable eye-obligation and engagement herein lying on me.

But O my ſoul, this is not all, thou haſt yet another Book beſides that of the Creature, and the other of Scripture; the book of thy own ſelf, ſtate, and heart, wherein with ſingular advantage thou mayſt conſtantly buſie thy thoughts moſt ſeriouſly. And if thou art Chriſts Temple, knoweſt his dwelling in thee, thou mayſt find it like the ſo glorious Temple of Solomon, built of coſtly ſtones of ſpiritual excellencies, over-laid with that pure gold of inward Holineſs and Sanctification throughout. Having in it that fire of heavenly love deſcended on it, burning in it; the Altar for offering thy ſelf by Chriſt in thee a whole burnt-offering; the golden Altar Chriſt for the perfuming of all thy ſervices to aſcend as Incenſe up to God, and be pleaſing, moſt ſweet, and acceptable with him. There you may find the golden Lamps with the ſeven glorious lights, the Lord of light, thy wiſdom, making thee light and ſhining in heavenly knowledge and wiſdom. Nay, there may be found the golden Ark with the Teſtimony, the Law by the finger of Chriſt written on the fleſhly tables of thy heart, and the Mercy-ſeat or Propitiatory, whereby thou art made to God a friend by Chriſt who is the Propitiation, reſiding in the Temple, the hidden man of thy heart; the Cherubims of glory cover thee, and thy whole man made the Temple of the Holy Ghoſt dwelling and working in thee.

O what precious matter of Meditation may thy own glorious ſtate, and the beauties of Graces and Holineſs, the new creature formed in thee, after the image of Chriſt, and the Spirit of life and power, to the higheſt praiſe of the infinite love of the moſt bleſſed God, afford thee; even that God who in riches of free grace hath thought upon, and from all Eternity choſen thee to be a veſſel of glory and honour?

O how many and many rare objects, as have been formerly expreſt, are given and ſet before thee to improve Meditation upon? And to and above all, if there be not enough, large enough, high enough, ſweet enough, and ſatisfying; thou haſt to ſearch and dive farther into the infinite power of the Allſufficient God, eſpecially his infinite lovelineſs and ſweetneſs, to take thy higheſt ſolace, fulleſt ſatisfaction in.

Ah! then my ſoul, lift up to the utmoſt thy ſelf in moſt glorious praiſes unto thy God, who hath appointed ſuch a way as this of heavenly Meditation, to hedge in thy thoughts, wildneſs, and wandrings; to help up thy thought, otherwiſe earthlineſs: Bleſs him with all that is within thee for vouchſafing and ſanctifying ſo happy a way for thy both thought-imployment and improvement. Bleſs him with all heart-enlargements thou canſt for making thee ſo ſpacious and large walks.

Moſt highly rejoyce in him who hath afforded thee ſo tranſcending, pleaſant, and delightful walks for thy thoughts to take their happy turns in.

Say unto thy God, O what is man that thou art ſo mindful of him? ſo mindful of that ſilly mind of man, as to prepare and fit for him ſuch bleſſed mind-walks, and theſe in ſo great variety of excellency, ſpiritual excellency for ſuch pure pleaſure, and raviſhing delight.

O then my ſoul, never deny the doing of this work, never defer the doing to a better time, when time is now.

O be not heartleſs and liſtleſs, dead and dull, not uneven and inconſtant in the fervent performance of it.

O daily contend to higher excellency in this heavenly Art, to have the wings of thy ſpirit longer and ſtronger, to ſoar a higher pitch, to take a more nimble flight, and make larger returns of bleſſed advantages, in peace, joy, ſatisfactions of raviſhments and higheſt raptures of ſpirit, and by this aſſent of holy Meditation, mount up ſtill higher and higher till thou toucheſt Heaven it ſelf, till contemplation ends in viſion and fruition of the moſt infinitely glorious God himſelf. Viſion is accompanied with plenary and moſt perfect ſatisfaction, perfect happineſs for ever. To which moſt unſpeakably glorious God, the moſt infinitely higheſt Beauty and Excellency for the eye by contemplation to act and dwell upon; the Father, chiefly in his infinite riches of free Grace; the Son, in his infinite fulneſs of Redemption; the Holy Spirit, in his moſt glorious Inhabitation and Application of that Redemption, be Honour, Glory, and everlaſting Praiſes of Saints and Angels for ever. Amen.

Soli Deo gloria.

FINIS.