Quest.

WHat doth the word Me­ditation signifie?

Answ. Those two words in the Original, which our Translators render, to Meditate; signifie,

Primarily to meditate, 1 com­mune, or discourse with ones self, or which is the same, to i­magine, study, consider or muse [Page 2]in mind or heart. Psal. 1.2. In his Law doth hee meditate [...] day and night; & 77.6. I commune [...] with mine own heart, and my spi­rit made diligent search. Isa. 33.18. Thine heart shall meditate ter­rour; & 59.13. conceiving [...] and uttering from the heart words of falshood.

And secondarily, 2 To pray or express that with the mouth, which the heart mindeth; either

1 Articulately, Gen. 24.63. Isaac went out to meditate [...] me­ditari, & meditata e­loqui. in the field, i. e. to meditate his evening prayers, and pray over his medi­tations. Psal. 55.17. Evening and morning, and at noon will I pray [...]; & 105.2. Talk yee [...] colloquimini. of all his wondrous works. Or,

2 Inarticulately, Isa. 8.19. And when they shall say unto you, seek unto them that have familiar spi­rits, and unto Wizards, that peep, [Page 3]and that mutter [...] qui mussitant.: should not a peo­ple seek unto their God? & 38.14. I did mourn Where are words u­sed coming from the same He­brew root. as a Dove; & 31.4. Like as the Lion, and the young Lion roaring Where are words u­sed coming from the same He­brew root. on his prey. The former of these two significa­tions being the Principal.

Quest. How is Meditation to bee defined, as it is taken in the former sense?

Answ. Meditation is a serious, earnest and purposed musing up­on some point of Christian in­struction, tending to lead us for­ward toward the Kingdome of Heaven, Psal. 119.23, 48. and serving for our daily strengthening against the flesh, the world, and the Devil.

Or it is a stedfast and earnest bending of the mind upon some spiritual and heavenly matter, discoursing thereof with our selves, till wee bring the same to some profitable issue, both for [Page 4]the setling of our judgements, and bettering of our hearts and lives.

Quest. How do Prayer and Me­ditation differ?

Answ. They are often con­founded in name, but insepara­bly linked in nature, going hand in hand together; and can no more bee severed, than two Twins, who live and dye toge­ther; only in Prayer wee confer and commune more directly with God by Petition and Thanksgiving; Psa. 42.11. in Meditation wee talk and confer more direct­ly and properly with our selves, and with our own souls.

Quest. What reasons may shew the necessity of this duty?

Answ. 1 First, It is command­ed by God, who hath supream Authority to command what hee pleaseth; is infinite in Wis­dome, [Page 5]to judge what is most profitable for us, and most ac­ceptable to himself; is of great Power to punish our contempt, and abundant in Goodness to reward our obedience. It is his good pleasure that wee should purposely separate our selves from other matters, to think seriously upon some good and holy observation, that our un­derstandings might bee better­ed, and our affections stirred to hate evil, and love good.

Secondly, 2 How necessary this heavenly exercise is, may easily be conceived, for that the hearts even of good Christians are too much pestered with unsavoury thoughts, desires and delights of folly, vanity, and much other naughtiness, that they think it utterly impossible to bring them to any better point; and no [Page 6]wonder if they neglect this du­ty of Meditation, the under­standing of the best setled Chri­stian is dim, his memory feeble, his affections so overlaid with sin, that without much striving hee cannot mount aloft, nor run swiftly in the way of Gods Commandments. So ponderous is the flesh that presseth down, that unless wee labour the thing with our hearts, the word will not stick fast, nor work kindly, nor our affections rise to any good purposes: would wee thrive in grace, and raise our de­sires and delight in heavenly things? wee must breathe our selves well in Meditation.

Thirdly, 3 Would you have examples for the warrant of this necessary practice? Naturally wee desire not to go alone nor travel in a way which none hath [Page 7]trodden before us; wee may truly affirm, all godly men have meditated, and the most holy have most abounded in Medi­tation: This the Holy Ghost reporteth of Isaac the Patriarch, Gen. 24.63. That hee went out into the field towards the evening to meditate, which had not been so com­mendable, if hee had not used so to do (being such holy duties should bee often used) herein following his Father Abraham, who was the friend of God, and very familiar with him. Gen. 5.22. Enoch in his whole life walked with God, and had much talk and commu­nion with him. David promised to Psa. 119.48. Psal. 119.148. meditate on the statutes of the Lord. And what hee vowed, that hee did perform, Mine eyes pre­vent the morning watch, to medi­tate on thy word. His life was a life of sorrow; before hee came to [Page 8]the Kingdome, Saul hunted him like a Partridge; after hee was incumbred with wars abroad, and the disobedience and rebel­lion of his sons at home, what time could hee take to commune with God? how could hee quiet his heart, or bring it into order? when others slept, his eyes were waking, and his heart was mu­sing upon God, his word and works; his reins did teach him in the night season. What point of divinity can bee learned with­out Meditation? not one; for, as none can say that it is his own work, which his own hands hath not made: So, none can count any point of divinity his own, which he hath not wrought by the Meditation of his own heart.

Amongst Christians, who have excelled? such as have [Page 9]been most frequent and earnest in this exercise of holy Solilo­quies, pressing their hearts to the love of God, and solacing themselves in the remembrance of his love: Even as much odds as is betwixt a young scholar that can onely say his part, and patter over his rules by rote, and a learned School-master that by long practice and expe­rience hath the use thereof; or as there is between a cunning Artificer that can make his own work, and an ignorant Shop­keeper that only sells the same; such or more is the difference between the Christian that me­ditates, Psal. 119.97, 98, 99. and him that meditateth not; David attained to more wisdome, than the Antient, his teachers, his enemies, it was by meditation of the Law of God.

Fourthly, 4 The Lord by his Prophet complaineth of the neglect of this duty, Jer. 8.6. None saith what have I done?

Fifthly, 5 Meditation putteth life and strength into all other duties, and parts of Gods wor­ship. When Nehemiah heard of the affliction of his brethren, and the ruine of Jerusalem, hee en­tred into a deep and earnest con­sideration of Gods judgements, and of the causes thereof, which were the sins of the people; that thereby hee might bee the more fit to humble himself by prayer and fasting before the Lord Neh. 1.2,—7.. When Peter came to himself, and knew where hee was, and from what hee was delivered, and by whom; then hee began with all thankfulness, to muse on the great danger hee had escap­ed, and of the author and in­strument [Page 11]of his deliverance Act. 12.11.. Paul beholding the superstition of the Athenians, and finding an Altar which was dedicated to the unknown God, began to pity the blindness and ignorance of the people, and to meditate how hee might take occasion from the inscription to win them to God Act. 17.23..

Quest. Who are bound to use this exercise?

Answ. This exercise doth appertain to all persons, profes­sing Christianity Deut. 6.6, 8.; and howso­ever all men have not equal e­ducation, learning, strength of memory, stayedness of mind, sharpness of wit, and invention, variety of reading, opportunity of time and place, &c. yet is no man to bee freed from it.

There is none so simple, or bu­sie, of so high place, or base [Page 12]condition, of so short memory, or quick capacity, such a babe in Christ, or so strong a Christi­an, that can exempt himself from this duty, unless hee pur­pose to live unprofitably to o­thers, uncomfortably in himself, and disobedient against God.

Josh. 1.8. Joshua was a valiant Captain, a mighty Governour, one al­waies busied in the wars of God, yet must hee meditate in the Law Psa. 119.15, 48, 72.. Who shall pluck out his neck, when such a man must bear the yoak? what must an holy man, a King, a Warrier, notwithstanding his holiness, dignity, troubles, have the word of God to dwell in him, and bee his Counsellour? what shift canst thou finde to excuse thy self in the neglect of it, when neither worldly honour, nor weight of business, nor strength [Page 13]of body, nor courage of mind, nor variety of incumbrances, nor multitude of distractions, shall be held as plea sufficient? art thou a Father of many children, and so pleadest the great charge that lieth upon thy hand? hear what the Lord saith, Deut. 6.6. & 11.18. And these words which I command thee, shall bee in thy heart; The more thou hast to care for, the more need hast thou to acquaint thy self with the Law of God, that thou mayest teach and pray for them that depend upon thee.

Thou art Young, and lusty, it is good for thee to bee wise aforehand, and to remember the Lord, for thou must give ac­count how thou hast spent thy daies, thou must answer for the sins of youth Eccl. 12.1.. Call to mind what counsel a good Father [Page 14]gives to his Son, a Father that advised in love, a godly Father, (who by experience knew that his admonition was wholesome, a Father moved by divine inspi­ration in that which hee spake:) My Son, forget not thy Fathers instructions: Binde them continu­ally upon thine heart Prov. 6.20, 21.. What bet­ter treasure canst thou lay up in thy breast? what safer direction canst thou follow? The word of life is a precious and sweet li­quor, fit to season the green vessel, a sure guide to lead us in the darkness of this world.

Wilt thou pretend poverty to excuse omission of this duty? Oh fool and blind; dost thou not consider, and if thou bee oppres­sed with want, thou hast the more need to strive for grace, peace with God, and joy in the Holy Ghost? Thou hast nothing [Page 15]in this world, provide spiritual treasure, and learn what legacies the Lord hath bequeathed unto thee in his holy word.

Wee need not urge reasons to perswade old men, who have ac­customed themselves to the pra­ctice of godliness, and by long custome have made that easie to them, which to another seems difficult (if not impossible) to continue the use of this exercise: for by experience they know the singular benefit and comfort of it; They have tasted many times how sweet a thing it is to commune with the Lord, how profitable to incite, and call up­on their souls: and though the natural stomach be decayed, the spiritual appetite still encreaseth in them Psa. 92.13, 14.. There is none so em­ployed, or tied by any service or duty to man, but hee may [Page 16]finde some time, either by day or night, to call upon God, to con­fer and talk with God, and with his own soul in the presence of God, especially upon the Sab­bath day, wherein the poorest Artificer, and most painful Plough-man, Prisoner, and Gal­lislave, must put apart some time, if not to hear and pray pub­lickly (from which hee is re­strained) yet to behold, muse and meditate with himself, both of the word, and works of God. Canst thou finde time to eat, drink, sleep Psa. 16.7? redeem some portion of time from worldly business to refresh thy self with sweet Meditation. Psa. 119.55.148. Is it not bet­ter to want thy full sleep, than to deprive thy soul of commu­nion with God? It were a busie day when thou wouldest not a little attend to salute a kind [Page 17]friend, who is come a far jour­ney to visit thee in love: Let no day pass without some confe­rence with God and thine own heart.

Many hear the Word of God, praise the Preacher, wonder at the doctrine delivered, are af­fected with joy or sorrow; but the godly man treasureth up the Word in his heart, not as a Ta­lent in a Napkin, but as provi­sion in a store-house, which hee bringeth forth in due season. Luk. 2.19. Mary kept all those sayings, and pondered them in her heart, when as others heard them as well as shee. Gen. 37.11. Jacob observed Joseph's dream, the brethren heard it, but the Father kept it in mind.

Quest. What ought to bee the matter or subject of our Medita­tion?

Answ. Some good or profi­table [Page 18]observation gathered out of the Word, or raised from the Works of God, as the Titles and Properties of God, Psa. 1.2. & 119.54 by which hee sheweth what hee is to his Church and People; his Power, Wisdome, Justice and Mercy; also the works of the Most High, as his Decree, Crea­tion, Providence, the fall of man, our Redemption by Christ, Vocation, Justification, Sancti­fication and Glorification; like­wise our own vileness and sinful­ness, both in general and parti­cular, also our manifold wants, and infirmities; our mortality, and daily dangers, with the mu­tability of all things in the world; the great and sundry pri­viledges which wee injoy daily through the inestimable kind­ness of God in Christ Jesus; the sundry afflictions and troubles of [Page 19]this life; and how wee may best bear them, and go thorow with them, to the glory of God, and our own spiritual good.

It is good to observe further, and think upon the vanity of all earthly things, the vain confi­dence of worldly men, the de­struction of the wicked, the as­saults that are made against the Church, and how the Lord doth still protect her with his right hand.

In brief, the Word of God is a rich store-house of good matter; and the world a stage furnished with great variety; e­very day bringeth forth mani­fold occasions of Meditation, and a godly mind may make good use of every Word or Work of God, of every thing it seeth or heareth (whether it bee good or evil.)

Quest. What bee the fruits, ef­fects, and benefits of Medita­tion?

Answ. They are manifold; for it calls our minds out of the world to Psa. 42.4. & 39.3. mourning, or mirth; to complaint, prayer, rejoycing, and thanksgiving in the presence of God. It drieth fleshly and bad humours of worldliness, and earthly-mindedness; it quickens and awakens the dull and drow­sie heart, that is ready to bee sleeping in sin; there is no pri­vate help so available, to gave, and sift, weed and purge, and (as it were) to hunt and ferrit out of our hearts, swarms of wicked and unsavoury thoughts and lusts, which otherwise will not onely lodge and dwell, but rule and reign in them, and to entertain and hold fast heavenly thoughts, which otherwise will [Page 21]run out of our riven heads, as liquor out of a rotten vessel. It is an ointment to soften our hard hearts, and to sweeten the bitterness of our lives in all in­ward and outward troubles: It is a soveraign preservative a­gainst the sugered baits of worldly pleasures and commo­dities that they become not poi­son unto us. Meditation is the searcher of the heart, the ma­nure of the soul, the fosterer of zeal, the key of paradise, the ladder of Heaven, the remedy of security, the pastime of Saints, the improvement of Christiani­ty. It enters us into the first de­grees of heavenly joyes, exalteth our minds and thoughts above the highest pitch of worldly things, and imparteth unto us some first beginnings of the vi­sion of God; it is as watering to [Page 22]plants, as blowing to fire, as oyl to aking joynts, as Physick to the sick; It urgeth to repen­tance, it quickneth to prayer, confirmeth faith, kindleth love, digesteth the word, encourageth in well doing, and refresheth with heavenly consolations.

More Particularly.

First, 1 Meditation discovers corruption, and acquaints us with the rebellion of our hearts and lives, with our blindness, security, earthly-mindedness, and infinite other loathsome fil­thinesses, which neither wee our selves would take know­ledge of, while wee carry our selves in many things as good Christians amongst men; nei­ther any other would ever think that so much poison could bee inclosed in so narrow a room, as within the compass of one silly [Page 23]man or woman; The vanity of mind, & frowardness of will, will shew themselves sooner in this duty, than in any other. By the hearing of the Law comes the knowledge of sin, but never so clear and distinct, as when wee constantly set our selves to walk with God; Let us observe what unfaithfulness, injustice, world­liness, impatience, breaketh forth in our callings; what weariness, coldness, deadness, distrust pos­sesseth the heart in prayer; how full of wandrings, forgetful, ir­reverent, how soon tyred wee bee in hearing the Word, how senseless, froward, and hard­hearted under the Rod, and wee shall bee forced to acknowledge that wee are very stubborn, and rebellious, prone to evil, and averse to that which is good.

But set thy self to think upon [Page 24]some instruction that hath been taught, or thou hast observed, do it seriously, conscionably, re­ligiously, constantly, as one who desireth to spend all time well, and then corruption of nature will shew it self; Thou shalt soon perceive that thou art vain, ig­norant, impotent, proud, world­ly, self-conceited, fickle, envi­ous, impatient, unprofitable, an harbourer of filthy lusts, a stiff opposer of sound holiness, pas­sionate, unsound, and what not? Begin to meditate when oppor­tunity is offered, thou art bar­ren, and canst finde nothing fit to bee matter of musing, canst make use of nothing which thou hast heard or seen; hast thou found matter? thou art dull, and sensless, not able to fasten one thought upon it, as is meer, so hard-hearted, that nothing can [Page 25]pierce or enter; Thou settest forward, but art quickly turned out of the way, that thou mayest well wonder to see how far thou art strayed before that thou couldest discern that thou hast stepped aside; some idle toy, earthly business, vain pleasure, needless fear, delightful re­membrance of sin hath drawn thy thoughts another way. Do not these things display the poi­son of our evil and corrupt na­ture?

Moreover, by Meditation wee look into every dark, filthy corner of our naughty hearts, and rake into that stinking cha­nel, which is seldome stirred: So that when wee set about it, wee shall bee compelled to say, I heard of corruption by the hearing of the ear, but now I see it with mine eye; I feel it to [Page 26]the great disturbance of my soul. And thus wee are drawn to deny our selves, humble our souls, and seek to Christ for succour and relief.

Secondly, 2 It is a spiritual means to purge out sin, and to cleanse the ground of our heart from those noisome, and hurt­ful weeds that grow in them. No means more available to rince and purifie them, to break the bed of sins, and hunt away the litter of prophane lusts, none comparable to this. Note. For though by the Word wee know them, by conference wee revive the remembrance of them, and by reading wee do both, Heb. 2.1. yet all these run out of our riven heads, and abide meanly with us to suppress our corruption, and to tame our hearts, until wee bring our selves to often [Page 27]and much musing, and debating of the good things, which wee hear and read, that so wee may digest them; and of the evils, which by occasion wee fall into, that wee abandon them: Even as worldly men ponder deeply their affairs, which are weighty. Meditation makes known the hainousnefs of sin, inflames the heart with love of holiness, che­risheth the graces of Gods Spi­rit (which are as fire to con­sume the dross of sin) and rou­seth to earnestness in prayer, to bee set at liberty from that cruel bondage.

Moreover, the conscionable performance of this duty of Application of the Word, with Examination, and Prayer, which is done by Meditation, is, through the blessing of God very effe­ctual, to kill, and crucifie the [Page 28]lusts of the flesh: The special sins prevented by this exercise. Are,

1. Idle roavings, unprofi­table wandrings, unsavoury thoughts, wishes and desires of heart; who groans not under this burden? who is not much hindered by them? They di­stract in prayer, reading, hearing, and cool our zeal, dead our hearts, waste much precious time, steal away comfort, defile the soul, and bring forth much dangerous fruit.

The special medicine to cure this malady is Meditation, it ei­ther keeps, or thrusts out frivo­lous, and idle thoughts and mo­tions, either it prevents them, or keeps them under. The Word hid in the heart preserves from sinning. Psa. 119.11. When the door is open, and the house empty, [Page 29]it is an easie matter for the theef to enter; but if the heart be oc­cupied in goodness, evil cannot finde room, and harbour; The foul spirit being cast out of a man, seeketh to return with se­ven spirits worse than himself, Mat. 12.42, 43. but is not able to re-gain pos­session, till hee finde the house empty, swept, and garnished: when wee do nothing, and with­all labour to get no good matter into our minds, wee are sure to be pestred with evil cogitations, arising from natural corruption, or cast in by Satan; but if the heart bee imployed continually in that which is profitable, holy, and excellent, corruption shall not have that strength to molest, nor stir, nor Satan that oppor­tunity to suggest. Hath vanity taken root? To remove it, no means more profitable than oft [Page 30]and deep consideration of the swarms of evil cogitations that arise in the mind, to bring them into vile account, to bee weary and ashamed of them, and to en­deavour to entertain and har­bour better motions and desires in their room. What Christian can endure to have his heart ta­ken up as a lodge, or sty, for froth, filth; vanity, idleness, or folly, that seeth the loathsome­ness of it, and knows how, and where to furnish himself with heavenly and comfortable mat­ter? Hee will judge himself, watch, and make earnest re­quests, never ceasing till the number of idle imaginations bee abated.

2. Earthly-mindednesse, and the inordinate love of things temporal, are bad weeds that cover much ground, bitter [Page 31]roots that stick fast in our nature, sins that set open the heart for Satan to take possession, and dwell therein, that make the Word unprofitable, because it cannot have right and sound plantation, that are attended with multitude of other sins, and never go alone.

The only means to dig them out of the heart, is Meditation: Look into the vanity, deceitful­ness, uncertainty, vexation that outward things bring with them, and thou wilt never set thy heart upon them. Psa. 49.11 Why do many men lay up for themselves treasure on Earth? They know not the glory and dignity of Gods Saints; they conceive not the necessity and excellency of saving Grace; they never tasted the comforts of a godly life; see not the Crown and joy that is [Page 32]prepared in Heaven for them that love and fear the Lord. It may bee they know there is a life to come, an Heaven, an Hell, but their knowledge is dim, un­certain, confused, idle; earnestly, often, advisedly, deeply, they consider not of it: It is impos­sible that hee should covet great things in this world, or highly prize what is base, and transito­ry, that hath an eye to the re­compence of reward. What wee are in Meditation, may ea­sily bee guessed by our affection to the things that are perishing: Hee that admireth the fading bravery of what is under his feet, hath taken but sleight view of heavenly glory.

Thirdly, 3 By nature wee are very sluggish, like unto the Oxe that will not draw, unless hee bee driven, or pricked with a goad.

Meditation is a spur to quick­en us. Eccles. 12.11. The words of the wise are as goads, if the Word read or preached bee of great force, it must needs work effectually, if wee joyn Meditation. Upon the first hearing, the practice of good works may seem difficult, and unpleasant; our slothful na­ture will object many things a­gainst it; A Lion is in the way; a Lion is in the street; it is hard to bee tied so narrowly, dangerous to follow such courses: But if wee consider the matter more attentively, wee shall see great cause, good incouragement to set upon that work with dili­gence, joy, and chearfulness; as the mercies of God, the love of Christ, the comforts of grace, the bond of Creation, preserva­tion, redemption, the promise of divine assistance, and gracious [Page 34]acceptance, the peace of con­science, and lively hope of an Inheritance in the highest Hea­vens. When these and such like considerations are duly weigh­ed, wee shall finde many, and more effectual provocations to incite to holiness, than possible­ly can bee to incite unto sin, or to dishearten in any good enter­prize.

Fourthly, 4 In company wee are apt to forget our selves, and take offensive liberty; to bee idle, loose, vain in speeches, pet­tish in behaviour.

The reason is, because wee are not stored with good mat­ter, wee have not seen into the manifold imperfections of our hearts, nor tried in secret how wee can master and overcome corruptions. Whereby the ne­cessity of Meditation is manifest, [Page 35]that gaging the heart thorowly, and fighting against sin at home, wee might bee more watchful in company, lest wee should bee overtaken, and better enabled to resist; for as hee who goeth to war, is first trained, and made fit to use his weapon at home, and the scholar tryeth masteries privately, before hee come forth to dispute openly; so must a good Christian try what hee can do against his affections, & lusts, alone by himself, in his solitary Meditation, and resolve against them (accordingly as hee seeth the difficulty to require) before hee can in his common dealings with all sorts and companies, bee strengthened against tempta­tions, and falls, and free from of­fence-giving in his words and deeds.

5 Unbeleef, and hardness of [Page 36]heart, are evils no less dangerous than common, to the godly that feel them, to the ungodly that are insensible, a curse, a judge­ment, that cannot sufficiently be lamented.

The special remedy is earnest communication with our selves, and with the Lord in secret. How doth the heart relent when wee set our selves in the pre­sence of God, to record our dis­obedience with shame, and sor­row; and when wee call to re­membrance our mortality, the day of death, the coming of Christ to judgement, the fa­vours of God, the love of Christ, his most bitter death and pas­sion? Hardness of heart com­eth from want of due considera­tion. Mark 6.52. & 8.17, 18, 19, 20, 21. Tenderness follows Me­ditation, as contraries are cured by their contraries. To chide [Page 37]the heart for sin, and force it by strong reasons pressed again and again upon the conscience, is ef­fectual to break and rent it, as hard stroaks with beetle and wedges are to cleave the knot­ty Oak. They that look up to Christ, will mourn over him. To stock up infidelity, and to plant the word of promise, what means to Meditation? Psa. 77.9, 10, 11, 12. when wee consider the power, goodness, unchangeableness of the Lord, his free grace, rich mercy, and constant truth, how hee dealt with his servants in former times, and hath holpen us in the day of our calamity, doth not the heart rise in indig­nation against distrust? To check and reprove dejectedness of spi­rit, and to stir up our selves to wait and trust in the Lord, is a ready way to get freedome from [Page 38]distracting thoughts that over­whelm and oppress the soul?

Thirdly, 3 Meditation may be called the beginning of all sound Reformation; when will men turn from their sins with an ho­ly resolution to cleave unto the Lord in all things? Never till they come to their right mind, and bethink themselves. Hos. 7.2. Jer. 5.24. Luk. 14.28. & 15.17. Mark 14.72. Psal. 4.4. They may promise fair in sickness, con­ceive some purposes of amend­ment upon the sight or hearing of judgement denounced against their bosome sin; but all this a­bides meanly with them to break the heart, or change it from those sinful delights wherewith it was bewitched. They must remember, and weigh what they have done, before they can rise out of the miry-puddle into which they are fallen Jer. 8.6. Rev. 2.5..

Fourthly, 4 Hereby well­grounded [Page 39]and working know­ledge is attained, encreased; without understanding wee can­not begin this exercise, but wis­dome is begotten and confirmed by it. Psa. 119.92, 93, 99. They that hear often, read much; but live not in the exercise of Meditation, and di­gest not what is brought to their minds by outward means, they continue still in darkness, or hang upon the credit of their teach­ers; at the best, their knowledge is less profitable to themselves and others, as that which swim­eth in the brain, but is not kind­ly rooted in the heart. In earth­ly occasions, wherein wee are sharper sighted than in spiritual, wee conceive not a matter at the first hearing; the more we think upon it, the better wee come to know it. In spiritual things of­ten reviewing the same thing [Page 40]is most requisite. It is Medita­tion that settleth the truth in the judgement, assureth it to the conscience, and firmly ground­eth it in the heart, that it be­cometh a behooveful word, rea­dy in the time of need, and ruling over the whole man, with an u­niversal, milde, and gentle sove­raignty. It may bee added, that if wee meditate of what we hear, wee shall see more into the truth, use, and benefit of what is taught, than hee that preach­eth. Surely there is no doctrine so plain, or work so small, but great good might bee gathered, much learned out of it, by study and diligence.

Fifthly, 5 What an help this is to strengthen memory, all men know by continual practice. Doth not the light of reason teach us, to call that oft to [Page 41]mind which wee would not have to overslip us. Psal. 119.15, 16. I will meditate on thy statutes, and will not forget thy Word. The Saints of God know it is needful to grow in wisdome, and to retain what they have learned: but look how necessary it is to bee filled with wisdome, and to hold Heb. 2.1, 2. fast what wee have received; so needful it is to repeat again and again, and to bethink our selves of what hath been commanded and commited to our custody: Defect of memory is best sup­plied by Meditation.

Sixthly, 6 Quo ma­gis aliquid per con­templatio­ne nobis innotes­cit, eo ma­gis in illi­us amorem erar descimus & quo magis aliquid amamus, eô frequentius de ipso cogitamus. Meditation en­largeth delight in goodness: much blowing will make the fire to burn under green wood. Our nature desires liberty, and good­ness is burdensome to the flesh, [Page 42]but if wee accustome our selves to minde, and muse, and think upon the word, until it be made our own, it will be pleasant to our taste, Psa. 119.23, 24. sweeter than hony, or the ho­ny comb. Familiarity is the best Nurse of Friendship, better than good turns: Even as looking breedeth loving: so when by the thought of mind wee look upon good matters, there is a love of them bred in us; for af­fections kindle on a thought, as tinder doth when a spark light­eth on it. The most vehement love doth wax cold for want of communication; and the coldest affections are inflamed by con­versings, Note. and intercourse of speech.

Seventhly, 7 Meditation is a gracious means to ease and re­fresh the mind (wearied in worldly businesses.) It seasoneth [Page 43]our meat, sleep, labours. Psal. 139.17, 18. Oh how sweet and pleasant a thing it is to come into the presence of God, to record his mercies, to solace our souls in the remem­brance of his love! This is the place of rest after a toilsome journey; the cool shade to the weary labourer; the water­brooks to the panting Hart: Psal. 42.1. No mirth, no melody is to bee matched to it: The joy and comfort of the Spouse in the presence of Christ is a matter incredible to the carnal heart, Psal. 63.52 6. who never tasted of the refined Wines, and fat things in the house of God.

Eighthly, 8 Take away Medi­tation, and the duties of Reli­gion lose their life and vigour; Prayer is cold, reading unprofi­table; Think daily with thy self what great honour it is to [Page 44]bee the Son of God, what un­speakable joy to possess assu­rance that our sins are pardoned, how unvaluable a prerogative to lay open thy cares into the bosome of the Lord; perswade thy self of his readiness to hear, mercies to forgive, and compas­sions to relieve them that ask in his Sons name. These things will stir up intention and ferven­cy in prayer; with what sighs and groans will hee confess and bewail his iniquity, who with a single eye doth behold the fil­thiness of sin, and look into his own estate? But lay aside Me­ditation, and all is turned into form, comes to bee of little use; For the appetite will decay, if it be not sharpened, desire will cool if it bee not quickened. Meat received into the mouth, and spit forth again presently, nourisheth [Page 45]not; Seed must bee covered, as well as cast into the ground. Reading benefits little without Meditation (which is to the Word what chewing and dige­stion is to meat that should feed the body.) 1 Tim. 4.15.

Ninthly, 9 Frequent and daily repetition, and regard of hea­venly things, brings us to better and more inward acquaintance with God, most comfortable fellowship and communion with him. The more wee speak and converse with a man, the better wee know him, the further wee see into his worth, faithfulness, and excellency. So doth com­muning with God lead us to the sound and comfortable know­ledge of his Majesty. This is the fruit of holy musing, than which, what can give more joy and comfort? what knowledge [Page 46]so delightful to the mind, as the knowledge of God in the face of Christ, in whom the Fa­ther hath revealed the treasures of his wisdome, the riches of his grace, long-suffering, and mer­cy? Nothing can revive the soul so much as the feeling of his love, and the assurance of his fatherly care over us. Lord lift thou up the light of thy counte­nance upon us, & we shal be safe.

Tenthly, 10 To call to remem­brance the Lords mercies of old, and his free promises that never fail, is a singular ease and refresh­ing in the time of temptation; when Satan doth sift and win­now us with temptations, Psa. 77.5, 6, 11, 12. Psa. 145.5. Psal. 119.52. Psal. 119.93. and ter­rours within, and troubles with­out. I remembred thy judge­ments, O Lord, and was comforted: I will never forget thy precepts, for by them thou hast quickened mee.

Eleventhly, As the mind is, 11 such is the life; for that is the fountain of actions (whether good or evil) if the mind bee pure, the life is holy, if the mind bee defiled, the actions cannot bee upright; Wouldest thou live a Christian life, and injoy those great liberties which God affords to his children in this life? then thou must scatter the bed of disordered cogitations, and nourish godly desires, and motions in their room; medita­ting on the Law of God, doth bring on the doing of it, even as evil thoughts do bring on evil actions; for the thought is as the seed, and conception of all our actions: Now look as after conception there is a travel to bring forth, and a birth in due season: so when the soul by thought hath conceived, pre­sently [Page 48]the affections are tick­led, and excited, the will incli­ned, and stirred, which com­mandeth the inferiour powers to execute what the thought sug­gested.

Twelfthly, 12 Meditation fit­teth for conference; hee that hath digested good matter by serious cogitation, study, and care, is able to bring it forth, and utter it (as occasion requi­reth) As they that have treasu­red up much gold and silver, can easily lay it out, when it may bee to their advantage; whereas others that after long study can speak excellently, be­ing put to it upon the sudden, can say little for lack of Medita­tion; herein like unto them, that having laid up nothing in store, are compelled to borrow of the Usurers, before they can make their purchase.

Thirteenthly and lastly; The Word of God appears excel­lent, his works great, Psa. 8.3. his fa­vour unspeakable, when wee ponder them in our hearts. By it in our solitariness wee enjoy God, and our selves, and by con­versing with him wee are fitted for, and made more profitable in all good company.

Quest. What use is to bee made of this point?

Answ. If formerly thou hast been a stranger to this exercise, now learn it, begin to practise it, entertain not conceits, as though it were needless, unpro­fitable, impossible, burdensome; for a Christian life cannot stand without it; Thou shalt finde it exceeding beneficial, delight­some, easie, when thou art en­tred into it; it is tedious onely to corruption, to the heart renew­ed, [Page 50]it is most sweet and comfor­table: The neglect of this duty is the very cause why many Christians injoy not the tenth part of those priviledges that God hath provided for them in this their pilgrimage: why they are kept under their strong cor­ruptions, and break forth offen­sively in their dealings in the world: Moreover, how should a man bee assured of Gods love, if knowing this to bee a duty re­quired, hee never address him­self unto it in good earnest. It is not sufficient to praise that which is good, speak well of the children of God, keep our selves pure from the gross stains of the time, but we must hate iniquity, and love righteousness, which they do not, who harbour such thoughts as are displeasing to his Majesty: How can a purified [Page 51]mind take pleasure in those fil­thy waters that flow from the stinking puddle of original cor­ruption? It is for swine to wal­low in the mire, and corrupt fountains to send forth muddy streams. If the treasure bee in Heaven, the heart must be there; If the soul bee of an heavenly disposition, nothing is more de­lightful than to walk, and com­mune with God. By thy thoughts thou mayest know thy self; as evil thoughts will argue an evil heart, so good thoughts will argue a good heart: for these cannot bee subject to hy­pocrisie, as words, and deeds are, which sometimes come more from respect of the creature, than of the Creator. It is the will of God that wee should not onely seek the Kingdome of Heaven, but, minde it, set our [Page 52]thoughts upon it, and turn the bent of our desires wholly that way. Mat. 6.19 Col. 3.1 The Lord hath given to us the great things of his Law, Hos. 8.12 caused the Scriptures to bee written for our learning, and sent his Prophets to declare un­to us his mind, and pleasure; Christ Jesus (the great D^r. of the Church) hath revealed the glory of God, as it were in open face, and fully, and clearly made known the last will of his hea­venly Father touching mans sal­vation, than which, nothing can bee more wonderful, excellent, delightful, comfortable: Now for us to pass by these things as strange, and now and then on­ly to cast an eye towards them, is it not an offence intollerable? How should the heart be fra­med after the image of God, but by a serious Meditation of [Page 53]heavenly things, whereby their likeness is stamped upon the soul; as by Application, the seal leaves the impression upon the wax? Wee are strangers in this world, who have no abiding Ci­ty on earth, nor may place our hearts, delights, and felicity here, but Heaven is our home, and our chiefest comfort must bee to have daily communion with God, Phil. 3.20 and to have our con­versation in Heaven with him, which cannot bee enjoyed ordi­narily without Meditation. If it bee tedious at first, use will make it easie, and the sweetness which at length wee shall taste in contemplation, will make it delightful.

Quest. What say you of super­ficial, and careless thinking upon some points of Doctrine by fits, sel­dome in a good mood?

Answ. The chief praise of this duty, is, that wee be much in its use, Psal. 119.97. & 1.2. from time to time, through the whole course of our life, and every day thereof, that by re­cording holy and divine things, especially those which tend to soundness in the matter of salva­tion a little time more or less (as opportunity is offered, and oc­casions will permit) may be be­stowed of us, to dry up fleshly, and bad humours of earth­ly-mindedness, and worldly­ness, &c. and to quicken our dull hearts, lest after sleep in sin, the Devil draw us to deep forgetfulness and security. Nei­ther can any thing if it be weigh­ed, bee less tollerable in the sight of God Almighty, than whereas hee hath given us his Scriptures, which tell us his mind, and teach us how we may [Page 55]commune with his Majesty, and for our behoof hath given us an earnest charge to ponder them in our heart, to have them in our minde, to make them the matter of our cogitation, talk, delight, and practice; yet that Christians should not bee better acquainted with this heavenly course, nor bee occupied thus, unless it bee seldome (as it were) upon high daies, and that very coldly: as if God had been ear­nest with us about a trifle, or as if hee had offered us great inju­ry to move us thereunto.

Nor is this work sleightly to bee gone about, wee must set our hearts to the cogitation of heavenly things, thorowly de­bating, and reasoning them with our selves, so far as wee are able, that wee might bee inabled to order our lives, as well in one [Page 56]state, as another, and strengthen­ed against the assaults of Satan, and allurements of this present evil world: Meditation is a weighty matter, and great pity that works of greatest impor­tance should finde the most sleight regard. It is the work of the Lord, wherein remiss deal­ing is condemned as injurious to God, hurtful to our selves. Jer. 48.10 The fruit of Meditation stands in fer­vency; hee that is not serious shall reap no profit: How should the Word sink into our stony hearts, if it bee not minded? how should mercy, or judge­ment affect, if wee dwell not upon the thought of them? The heart must bee pressed, before it will relent, and fixed upon things above, before it will re­joyce in them. Meditation is one part of a Christian mans [Page 57]treasure, that is ever in his hand, can never bee taken from him: Many duties must wait their seasons, but all estates, conditions, companies, actions, minister occasion of Meditation: nor can this liberty bee taken from us by the rage of Satan, or cruelty of persecuting Tyrants; for so long as wee bee with our selves, wee may commune with our selves, and with the Lord. Now, the more excellent our treasure is, the more careful must wee bee to preserve and employ it.

Quest. Seeing this duty is so necessary, profitable, divine, and comfortable, what doth keep so many from the practice of it?

Answ. The main impediment and hinderance of this (as of all other duties) is the nourishing of some one sin, or more, unrepent­ed [Page 58]of, which dimmeth the eye of the mind, that it cannot be­hold spiritual things any more than the Owl can behold the light, and cloyeth the appetite that it cannot relish heavenly dainties, any more than a full stomach doth hunger after sweet meats: As a black cloth can take no other dye; so an impenitent heart is uncapable of Divine Meditation.

Quest. How is this impediment to bee removed?

Answ. This bar can never bee removed, till our hearts bee purged, by humble, and un­feigned repentance, hearty sor­row, free confession, and well advised purpose of reformation. Wherefore as they that intend to keep any precious liquor, will see that their vessels bee clean: So they that will entertain holy [Page 59]thoughts and desires, must give all diligence to keep their hearts pure, and undefiled.

Quest. What are the special lets that hinder the performance of this duty?

Answ. They bee diverse; whereof some do keep men that they do not use this exercise at all; others drive them to use it without any fruit, or sound pro­fit, performing it sleightly, and negligently, making it an idle Ceremony, or a matter of course or custome.

Quest. What bee these lets?

Answ. One is a deadly cu­stome of ranging after fond, and deceiveable thoughts, delights, and dreams of things either im­pertinent, or unprofitable, and oftentimes impossible, being such as never were, nor are, nor ever shall bee: or else flatly [Page 60]wicked, hurtful, and pernicious. For the heart of man is exceed­ing deceitful, slippery, fickle, wandring, and wicked, infinite waies: Besides that, the subtil and malicious fowler, even Sa­tan that old Serpent, doth set his snares so thick in our waies, that it is very hard for us to pass thorow them without being in­tangled. To this head may bee referred worldly cares and plea­sures, which clog the soul that it cannot mount aloft. For as a bird (whose wings are limed) is not able to take her flight on high: So the man, whose mind is intangled with worldly cares, and earthly delights, is not able by holy Meditation to soar a­loft up to Heaven: When the mind is carried after other de­sires, it is unfit for heavenly Me­ditation, slow, and unwilling to [Page 61]bee occupied in cogitation, and consideration of any holy mat­ters; hee that knows it should bee performed, is sometimes grieved for the omitting of it, but if the mind bee impotent, as having lost her former strength, and constancy in good things, for the time it is constrained to o­mit and let pass the same.

Quest. How is this to bee re­medied?

Answ. The remedy to such a one (as through an unsettled heart, cannot meditate of any parts of Christianity, and godli­ness, having otherwise know­ledge) is to meditate of his pre­sent unfitness, looseness of heart, and earthly-mindedness, to ac­count it as an heavy burden; to accuse his heart; and to bring it to kindly relenting, by consider­ing how far it is off presently [Page 62]from that mildness, humbleness, and heavenliness, and readiness unto duty, which ought to bee in him continually, and hath been in him at some other time: Let him bring his mind to these con­siderations, and say with himself; I have received a mind to Heb. 13.18. Col. 1.10. please God, to be teachable, and ready to any duty; I have op­posed my self against mine own will, and the Devils secret, and malicious counsel (though sweet to the flesh) Rom. 8.12. I am not a debtor unto it, how can I then yeeld to the untowardness of my heart, and to sin against my God I have tasted the fatness and mar­row in the house of God, and shall I return to feed upon the husks of the world? where are the manifold and comfortable priviledges which he hath given mee, that I might bee faithful [Page 63]unto him? Am I weary of my own peace, and do I haste after my own sorrow? what pleasure can I finde in vanity and vexa­tion? what taste in the white of an egg? Lord bring back this ranging heart of mine from the deceitful dreams and fears that it hath been snared in, and re­store it to the liberty that it was wont to injoy, that is, to solace it self in thy favour and communi­on with thee. And this gift being decayed, through my own fault, and Satans cruelty and subtilty forgive my cold and weak love of thee, who have provoked thy Majesty (if thou wouldest bee provoked) to frown, and look amiably on mee no more: Thou Lord chargest mee thus to seek thy face, and sweet pre­sence, which I have gone from, and for a time been blinded, as [Page 64]having no ability to muse of any good thing, and have not seen that I was seduced, till I per­ceived that I had lost this sweet liborty. Now therefore, O Lord, shew thy loving kindness in my distress and weakness, and restore to mee this liberty of my heart, which many of thy chil­dren do finde and enjoy. Thus fall into consideration with thy self, and bee not discouraged when thou seest thy infirmities, who hast learned to use all thy wants to humble thee, and to bring thee nearer to God, ra­ther than to go further from him: but let no man give any liberty in any sort to his evil heart (when it is turned away from chearfulness and willing­ness in any part of Gods service) to go forward therein, for that were to bring himself into utter bondage.

Quest. What is a second Impe­diment or Let?

Answ. Inconstancy; when wee begin to set upon this duty, but are drawn aside by the love of vanity, or discouraged by the difficulty of the exercise, and so give over, and never set about it in good earnest.

Quest. What is the Remedy of this Impediment?

Answ. Labour to be constant, and if it bee possible, let no day pass without some line of Medi­tation, though many blocks be cast into the way. Impediments will multiply, as wee give way unto them; indisposition and unfitness get strength through omission, and delay; but con­stancy and courage (our break­ing thorow all opposition) with careful watchfulness to tye up our thoughts, will make this [Page 66]exercise in time, not onely pos­sible, but easie, and pleasant. It is grievous for children at the first to go to school, but after they have tasted the sweetness of study, and tried the fruit, they are contented to leave country and kindred for love of learning: So the entrance into this exercise is hard and tedious, but the progress full of heaven­ly delight and contentation; nay, it is grievous to bee pestered with vain, wicked, idle thoughts, whereby communion and fel­lowship with Christ is inter­rupted. In the world it is ac­counted a hard thing to bee bound with cords and chains of Iron, to bee vexed with Tyran­ny an insupportable burthen, what is it then to bee bound with chains of our corruption, to live under the power of lust, [Page 67]to bee tossed to and fro with the temptations of Satan? let us therefore set apart the fittest time for this exercise, especially on the Sabbath (when spiritual idleness is as bad, or worse than bodily labour) and to keep it constantly, not giving over (when wee have once begun) till wee finde that it hath done our hearts some good: For what will it avail us to knock at the door of our hearts, if wee de­part before wee have an answer?

Quest. May not a man spend too much time in private Medi­tation?

Answ. Yes, no doubt, and ma­ny do, who are so addicted to their own private devotions, that they neglect other duties of Christianity, and of their parti­cular callings, the neglect of which, besides that it is a sepa­rating [Page 68]of those things which God hath joyned together, doth not inlighten and quicken the mind, but rather (by the just judgement of God) blinde and dull it. Hence it proceeded, that the antient Monks ming­ling bodily labour with Medita­tion, proved excellent, whereas the Popish Monks, mured up in their Cloysters, and exempted from bodily labour, proved the most noisome Caterpillers in the world. Wherefore wee must so chuse our times for the per­formance of this exercise, that God bee not dishonoured, nor our brethren wronged, by the neglect of others. The object of this exercise being spiritual, is far too excellent for the weak sight of man to bee gazing on continually.

Quest. What is the third Impe­diment?

Answ. Many are hindered and kept back from this duty, for want of matter. Notwithstand­ing the great variety of matter, which the word, and works of God, and the due consideration of their own estate might mini­ster unto them, yet their hearts are so barren, and their heads so empty, that they are utterly to seek about what to bestow their time, and their cogitations.

Quest. What is the Remedy against this Let?

Answ. The help is to bewail and lament the barrenness of their hearts, and to enforce themselves to read, and hear the Word, and to mark, and ob­serve the works of God with greater care, conscience, dili­gence, and attention, than they have done in former times. How a Christian is to furnish [Page 70]himself with good matter, wee shall shew hereafter more fully. But for the present, every man that is desirous to set upon this exercise, may propound these things to bee thought upon.

First, 1 His vileness, unwor­thiness, and other his several corruptions and sins.

Secondly, 2 The sufferings of Christ, and the wrath of God due unto us for sin.

Thirdly, 3 The love of God in giving Christ to dye for us, and the greatness of his bounty, and riches of his grace, and constan­cy of his love, in forgiving so many transgressions, and sub­duing daily more and more the dominion of sin and Satan.

Fourthly, 4 Hee is to think how hee may bee guided, thorow that present day, after the rules of his daily direction, especially [Page 71]those that seem hardest to bee followed, both the well-order­ing of his heart, and framing of his life so far as stands with Gods Word.

Fifthly, 5 Let him meditate on the several parts of the Christian Armor, and how God hath ap­pointed to strengthen him there­by for his better going forward in a godly life.

Lastly, 6 Let him consider of the outward blessings that God vouchsafeth unto him, his con­stant care, and fatherly prote­ction over him, in his going out, and coming in, providing him meat, drink, and apparel, and o­ther necessaries.

Quest. What is the fourth Let?

Answ. Want of leisure and opportunity, by reason of neces­sary business taking up the time.

Quest. How is this to bee re­medied?

Answ. Men must know, that the ordinary works of their cal­ling, are not to put this duty out of place, for if they do, it is by the unskilfulness, or unto­wardness of them, who com­mit this fault; but the one of them is appointed of God to go with the other, and both of them to stand together to the uphold­ing of one another. If any through necessary occasion and hinderances, shall be constrained to let pass this duty of Medita­tion, when otherwise hee would have set upon it, hereby let it appear to have been necessarily passed by, and without his fault: if hee supply the want of this duty after his necessary labour ended, and take heed that in no wise it bee omitted altogether, [Page 73]unless hee can bee assured with peace, that God in the omitting of it hath been remembred an­swerably some other way.

Quest. What should move us to bee careful to take time for this duty?

Answ. Because wee are ear­nestly exhorted by the Apostle to redeem the time, that is, to take the opportunity, and lay hold on all occasions whereby wee may glorifie God, or do good to others, and to our own souls. And the special spur to provoke us to make choice of, and con­stantly to keep some time to the performance of this duty, and to break thorow the manifold lets and impediments, which stand in our way, is the due conside­ration of the fruits, and effects of this duty carefully perform­ed, which have been mentioned [Page 74]before, and come to bee named hereafter.

Quest. What things do hinder the fruitful performance of this duty?

Answ. Two principally, which may bee called abuses of Medi­tation.

First, 1 Sleightness; when wee make a ceremony of it, not so much looking how our hearts are affected in and by it, as that wee may not justly bee charged for omitting it.

Secondly, 2 Trifling fantasies, and worldly cares, which fill the head, that wee cannot minde heavenly things; hence follow­eth weariness of it, and an ha­stening to more liberty, that our hearts may range where they list.

Quest. How are these abuses to bee remedied?

A. First, We must remember, 1 that it is a duty of great weight, earnestly called for at our hands, of singular fruit, and comfort, worthy to bee delighted in, and exercised with greatest dili­gence. The men of the world are exact in trifles, is it not a shame to the children of God, if they be sleighty in matters of so great importance? Labour spent in the duties of Religion is lost, and the fruit perisheth, if wee strive not to perform them with life and power.

Secondly, To obtain, 2 that we may bee fit to perform this du­ty, and not to bee carried at that time after wandring, wee must tye up our loose hearts through­out the day from the deadly cu­stome of ranging after vain, fond, and deceiveable thoughts, dreams, and delights; wee must [Page 76]weigh how little worth this is to suffer our cogitations to bee fastened on things transitory with delight, much less about those that are filthy, and evil, but rather bring them to bee taken up in those which are hea­venly: This wee are called un­to, and until wee learn, how weighty soever our dealings be, to count this the chiefest, to keep peace with God, and ever fear to offend him, it will bee an hard matter to bring our selves to meditate with chearful­ness, and fruit.

Thirdly, 3 When thou settest upon this duty, take heed of self-confidence, lest thou pro­voke God to give thee up to be buffeted of Satan, to teach thee humility, and lowliness. How should wee hope to prosper in any good work, so long as wee [Page 77]trust in our own strength? Suc­cess joyned with self-presump­tion, is perillous; for it tendeth to spiritual fulness, and surfeit­ing, two main and great diseases of the soul.

Quest. What bee the sorts and kinds of Divine Meditation?

Answ. It is fitly divided into two sorts.

First, Extemporary, 1 occasio­nal, or sudden, which may bee done at all times, and in all em­ployments.

Secondly, Set, deliberate, 2 or solemn: both these have their use, and in both these, serious­ness is required.

Quest. What is occasional Me­ditation?

Answ. It is a serious bending of the mind, to think upon some good and profitable subject, be­ing occasioned thereunto by such [Page 78]things as (by the providence of God) do offer themselves to our senses, Psal. 8.8. Joh. 4.10. Prov. 6.6. Mat. 6.26. eyes, and ears, as wee go about the duties of our calling, or bee exercised in some honest, and lawful Recreation, for the continuance of our health, and comfort of our life.

Quest. What Rules are to bee noted touching this extemporary Meditation?

Answ. 1 First, Extemporary Meditation, as Ejaculatory Prayers, have no ornament but fervency, no motive but love, no other eloquence but affecti­on, and their clauses, no contex­ture but necessity.

Secondly, 2 No employment can hinder us from this duty, they rather minister occasion thereof unto us: The cold of Winter, the heat of Sum­mer, the sweetness of the [Page 79]Spring, the fruitfulness of the Harvest, do Psa. 19.1. & 69.34. & 89.5. Psa. 8.3, 4. praise the Lord, that is, do minister plentiful oc­casion to us to praise God: No month in the year, nor week in the month, nor day in the week, nor hour in the day, which doth not afford us some profitable matter to meditate upon.

Thirdly, 3 The fittest day in the week, is the Lords day, which wee are to consecrate wholly to him: but as no person is exempted from this duty, so no time but may fitly serve for the performance thereof.

Fourthly, 4 As wee must not lightly let slip such matters of good use, as will bee often of­fered unto us, and defraud our selves, and others of the benefit thereof; so wee must not fix our minds too earnestly upon them, lest wee offend others, and neg­lect [Page 80]some necessary duty of our own.

Fifthly, 5 The more natural and lively the occasion of exter­nal Meditation is, the better it doth affect at the first saluta­tion, as soon as wee take a taste of it, which must bee regarded and laboured after, because the business of this life will not suf­fer us largely to discourse upon them.

Sixthly, 6 Variety of matter is very profitable, for often itera­tion of the same thing, breeds heartlesness. It is with Medita­tion, as with medicines, which with over ordinary use lose their soveraignty, and kill in stead of purging.

Quest. What are the benefits of Extemporary Meditation?

Answ. 1 It fits for setled Me­ditation, as it furnisheth with [Page 81]matter, and prepareth the heart to commune with God: as oft salutations makes way to fami­liar conference. Hee that ob­serveth the Lord in all his deal­ings, and makes spiritual use of earthly things, shall with more ease finde and fasten his heart upon some good matter, and have it at command, to attend upon the Lord in most serious Communication.

Secondly, 2 It kindles the gra­ces of the Spirit, which might otherwise bee damped with the foggy mists of earthly cares, and vain delights. As the fire gathers that which causeth it to burn faster: so the Spirit raiseth holy thoughts upon outward occasions, which do revive the grace wee have received.

Thirdly, 3 Since the greatest part of our life is spent in world­ly [Page 82]affairs, unless wee lift up our hearts to God upon occasions offered in our callings, journies, and such like, wee shall deprive our souls for the most part of sweet fellowship, and commu­nion, and company with the Lord.

Fourthly, 4 If God walk along with us in the labours of our cal­lings, is it not an offence in us to take no notice, or observation of his presence?

Fifthly, 5 Occasional Meditation is a sharp spur, and strong provo­cation, to prayer and praise: Hee cannot want matter of thanks­giving or supplication, that conscionably observeth and con­sidereth the goodness of the Lord towards him in the things of this life, and infirmities of the creature, and his own inability of himself to effect, or bring any thing to pass.

Sixthly, 6 It furthers much to bring us to the knowledge of our selves, and to encrease humility: self-ignorance is a disease most dangerous, the daughter of corruption, infideli­ty, forgetfulness, pride, presump­tion, earthly-mindedness, flatte­ry, bad company, ill examples, and custome in sin. One special Remedy of this over-spreading malady is oft and diligent Medi­tation of the things that shall happen, fall out, or be presented to us in our daily vocations.

Seventhly, 7 The thoughts of this nature are not onely lawful, but so behooveful, that wee can­not omit them without neglect of God, his creatures, our selves; the creatures are half lost, if wee onely imploy them, not learn something of them, God is wronged, if his creatures bee un­regarded; [Page 84]our selves most of all, if wee read this great volume of the creatures, and take out no lesson for our instruction.

Quest. How should a man fit himself for extemporary Medita­tion?

Answ. 1 First, Hee must get an heart desirous to reap profit by every thing that doth befall him. Love of wealth draws the covetous to study how he might turn all things to his advantage, and love of grace will produce the same effects in her kind.

Secondly, 2 Hee must learn to read the power, goodness, boun­ty, and wisdome of the Lord written in fair characters in the large volume of the creatures, and in every leaf, and line there­of. The fire, hail, snow, rain, dew, frost, yea, herbs, plants, fish, and fowl, praise the Lord, that [Page 85]is, give occasion to man to mag­nifie the name of God, Psal. 8.1, 2, 3. who is great and excellent.

Thirdly, 3 Let him make spi­ritual use of earthly things, and mark how the one is resembled and shadowed forth in the other: And to this end it is good to ob­serve the parables, and simili­tudes, and borrowed phrases in Scripture, whereby a Christian may soon furnish himself in this point.

Fourthly, 4 It must bee re­membred, that in every thing the wise, just, powerful, and good providence of God doth o­ver-rule: this perswasion rooted in the heart, draws a man to ac­knowledge the hand of God in whatsoever happeneth, great or small.

Quest. What is solemn, or set­tled Meditation?

Answ. It is a purposed and ad­vised bending of the mind, to consider, and muse on some good and wholesome matter, with re­solution to work the heart into an holy temper, to which end wee separate our selves from all companies and occasions that might distract us.

Quest. What Motives should perswade Christians to set upon this duty?

Answ. Besides the benefits be­fore mentioned, which princi­pally belong to solemn Medita­tion, these considerations may bee of force to quicken us.

First, 1 Wee must exercise our selves in the Word of God with care, and diligence, that it may sink into us, abide with us, quicken, and conform, and strengthen us. Wee are com­manded to treasure up, and feed [Page 87]upon the Word of Life; Psal. 119.11. Isa. 8.16. Luke 11.28. Rev. 1.3. Binde up the Testimony, seal up the Law, among my Disciples. Blessed are they that hear the Word of God and keep it. Blessed are they who read, and they who hear the words of this Prophe­cy, and keep those things that are written therein. James 1.21. Receive with meekness the ingrafted Word, which is so called, because it should abide in our hearts like a Siens in a stock, and never bee removed, but there grow and fructifie unto eter­nal life. But the Word can­not take root, bee remembred, digested, wee cannot feed upon it without Meditation: Mat. 24.15 Let him that readeth, consider and un­derstand.

Secondly, 2 The Scriptures were written to bring us to hap­piness, to fellowship, and com­munion with God, to everlasting [Page 88]life. They set forth the way to blessedness, and direct how wee may bee partakers of glory. Rev. 1.3. Joh. 20.31 1 Joh. 1.3 And if wee be not careless of the sal­vation of our souls, wee must search into this Mine as well by Meditation, as reading, or hear­ing.

Quest. What things must bee looked unto, that this exercise might bee taken in hand with good success?

Answ. Choice of good matter, fit place, due time, holy entrance, orderly proceeding, and seaso­nable, meet conclusion.

Quest. What rules are to bee ob­served touching the choice of mat­ter?

Answ. The matter of Me­ditation must be some good and profitable thing: as God him­self, his attributes, titles, pro­perties, works of mercy, and [Page 89]judgement, creation and provi­dence, his Word, Threatnings, Promises, Commandements; our own unworthiness, mortality, the afflictions and manifold changes of this life, and how we may go thorow them with com­fort.

But out of this variety, make choice of some one to bee the subject of thy discourse, for hee that is every where, is no where: Nothing is more hurtful to the body, than many medicines. The sore, to which sundry kinds of plaisters are applied, is hardly brought to a scar. Nihil tam utile est quod in transitu profit. Se­nec. Think upon one thing until thy affections be wrought upon. Nothing is so profitable, that it can benefit much in passing by; hee that comes by the fire may feel a glympse of heat, hee onely is warmed that tarrieth at it: It is [Page 90]the property of a weak stomach to taste many things, to hold and digest nothing. Many mat­ters thrust upon us at once, weaken and distract the powers of the soul. To scatter the thoughts upon many things, is to attend nothing as it ought: when the mind is distracted be­twixt divers things, the one is a hinderance to the other, and we receive benefit by neither, nor bring our thoughts to any good issue.

Secondly, 2 Out of this variety of matter, seeing thou must take but some one, play the part of a wise man, and chuse that whereof thou hast special need: As salves are not for every sore, nor all meats agreeable to every constitution; every part of the Word is holy, pure, and good; but times, occasions, conditions [Page 91]of men make a difference: There is a time to mourn, and a time to bee merry; to put on sackcloth, and to sing for joy; and there is matter to bee found in Scrip­ture which doth suit with each disposition, and will serve to stir up either affection. The occa­sions, diseases, comforts of Christians are not the same, nor alike at all times: out of the treasury of the Word wee may gather instructions which will fit every occasion, season, and e­state: Fitness of matter is re­quired, as in speaking, so in mu­sing. Isa. 35.3, 4. & 40.28 Job 8.8. Deut. 4.32. & 32.7 Lam. 3.56 Psal. 77.11, 12. Art thou afflicted in con­science for sin? speak with thy heart of the promises of pardon and forgiveness, that are freely made in Jesus Christ: enquire diligently into Gods mercies of old, commune with thy self what former experiences of love [Page 92]and favour thou hast felt; call to remembrance how tenderly the Lord hath dealt with others up­on their humble submission. If thou wouldest stir up thy heart to love or reverence the Lord, think of his majesty, power, goodness, free-grace, and un­deserved mercy.

Thirdly, 3 It is neither unlawful nor unmeet to meditate on our sins past, that we might be hum­bled; & frailties present, that we might prevent them: but a dis­creet course must bee held that wee defile not our selves with delightful remembrance of sin; Ezek. 16.63. & 36, 31. nor by thoughts stir up the cor­ruption which wee desire to subdue, nor cast our selves into despair and horrour for what hath been done amiss, nor give place to doubting of perseve­rance in respect of the time to [Page 93]come, for humiliation must bee joyned with confidence in God, and watchfulness that wee fall not into sin again.

Quest. What if the heart bee so barren, that wee cannot call to minde any thing that hath been taught, nor remember any mer­cy wee have received?

Answ. These may bee obser­ved as matters meet to have good room in our thoughts, our own vileness, unworthiness, emptiness of grace, the goodness of God in sparing our lives, be­stowing outward blessings, for­giving multitude of sins, and subduing them more and more; the sufferings of Christ in the Garden, and upon the Cross; the Christian armour that must bee put on, and kept about us; how wee might carry our selves uprightly in all estates, and af­fairs, [Page 94]that our hearts bee not disordered, nor our lives ble­mished. It is not amiss to pro­pound to our selves the mercies of the day, our special wants of grace, and the chastisements that are laid upon us as matters to bee mused on: that wee might bee quickened to prayer and thanksgiving.

First, 1 More particularly, Hee that desireth to have help by Meditation, must weigh how slippery, bad, fickle, and wan­dring his heart is, infinite waies to his exceeding hurt, Jer. 17.9. and that hee must of necessity ap­point some Psa. 55.17 set time to check, reclaim, and wean it from the same.

Secondly, 2 Hee must watch o­ver his heart (having been so often deceived by it) through­out his whole life, and have it in [Page 95]suspition, that so it may be more fit to bee drawn to such heaven­ly exercise, Prov. 4.21 and be stayed there­in, and attend upon the same.

Thirdly, 3 This being obser­ved, let him draw matter of Me­ditation and Prayer from his own wants, and infirmities, from Gods benefits, from the change and mortality of this life. Also it is good to meditate on the Glory of Gods Kingdome, the sweet comfort of a peaceable conscience; love of humility, meekness, but specially that which for the present shall bee most suitable to his state.

Fourthly, 4 If hee cannot thus do, let him read some portion of the holy Scripture, some part of the Psalms, some of the E­pistles of the Apostles, Christs Sermons, or some good book fit to furnish him with good mat­ter, [Page 96]and season, and affect his mind, that so hee may learn how to perform this duty, and quick­en up himself to it oft, and from time to time, when hee once knoweth how. If hee cannot read, hee must desire more help of others, and for want of help, hee must needs look to go the more slowly, forward, either in the right and kinde use of Meditation, or in any part of sound godliness, and Christiani­ty, seeing wee cannot bee igno­rant of this, that the old subtil fowler sets his snares, and nets, so thick in our way, that wee have no shift but to fall into them, and light upon them, except with the wings of Meditation and Prayer, wee mount up on high above them, and fly over them, which to them that cannot read will for the most part bee found [Page 97]more hard and difficult.

Quest. What particular Medi­tations concerning duties to be per­formed or practised, may wee finde commended unto us in the writings of godly men?

Answ. They are many, and most excellent, amongst the rest, such as these.

First, 1 No man shall bee fit to govern himself aright before men, if hee do not usually ac­quaint himself with, and frame himself after that Christian course first which hee should have before God. Yet no man must rest in private exercises of Religion, without a well-order­ed life before men.

Secondly, 2 Every part of our calling must bee so carried on, as wee may have peace thereby: and it behooveth us to bee best armed, and most circumspect, [Page 98]where wee are weakest.

If a man bee fallen, hee must not lye still, but return unto the Lord with speed, though with much difficulty: for sluggish­ness and deadness will follow, if the breach bee not made up in our consciences, 1 Sam. 7.7, 8, 9, 10, 11, 12. but if wee seek to God unfeignedly, hee is not far off.

Thirdly, 3 If wee rejoyce one­ly in prosperity, it is a sign that Gods benefits, not his favour makes us merry.

It is a good thing to rejoyce in the Sabbaths, Psal. 119.57. 2 Cor. 5.16. and in the com­munion of Saints, yet wee may not rest there, but in this, that God is our portion alwaies.

Fourthly, 4 In crosses we must use great sobriety, otherwise wee shall be unsettled by them, especially if they bee many and great, to this end wee must pre­pare [Page 99]for trouble before it come, and in it wee must meditate on the best priviledge that God hath given unto us, labouring that our graces and strength in­crease, as our afflictions do in­crease: For affliction is doubled, 1 Sam. 30.6. Psal. 77.3 if the inward infirmity of the mind bee not diminished. Al­though for want of proof wee count all afflictions hard, yet when wee have experience of the fruit and benefit that comes by them, confidence in God will make them easie, if our cause bee good: Wee shall ne­ver want somewhat to exercise us, sin, or trouble, we shall have; neither is it unprofitable for us, to the end wee may bee ever in the combate, for our life is a warfare.

Fifthly, 5 Wee seldome keep unlawful commodities, or re­joyce [Page 100]too much in lawful; but the Lord doth cross us in them. The things of this world are too sweet and pleasant to our corrupt taste, but the Lord doth season them with bitterness; vain liberties breed much sorrow, and unchearfulness.

Sixthly, 6 The most vexations in our life become annoyances unto us through our own fault, in that wee either prevent them not when wee may, or bear them not as wee ought, or make not use of them as wee might do.

Seventhly, 7 When matters of more importance than our sal­vation come into place, let us bee occupied with more ferven­cy in them, than in that, but not before. Prov. 3.14. The practice of godli­ness is a rich and gainful trade, but if it bee not well followed, it will bring no great profit.

Eighthly, 8 To have a willing mind to bee well occupied, and matter about which wee may, and time to bestow therein, and freedome from lets therefrom, is an estate to bee much made of, and yet for the most part, they which have most outward incouragements, cannot tell what to do with them.

Ninthly, 9 Whatsoever mea­sure of graces wee have gotten, yet it is certain, that God hath much more than wee can think of, if those bee the matters which we have in greatest price: but being set light by, and the means neglected (which pre­serve them) they dye. That is a good state when wee have not onely joy in heavenly things at the first hearing of them, but in­creasing in joy as our knowledge and experience increaseth: and [Page 102]when wee are not onely delight­ed in the present duties of Gods service, but also as joyful to think of them that are to come; accounting that the more they bee, the better they are. The flesh is apt to take the smallest occasions that may bee, to fa­vour it self, but our study must bee to increase in goodness, and to delight more in walking with God in a Christian course.

Tenthly, 10 Love of the world makes death terrible, and sur­fetting in pleasure lulleth us a­sleep. Seeing it pleaseth the Lord to let us know that wee have this precious liberty all the day long to bee with him, to enjoy his presence by Faith, and solace our selves in bold affi­ance in him, and that for all good things, and to bee free from the fear, terrour, and anguish, which [Page 103]haunteth the ungodly. It were pity wee should for some de­ceivable folly deprive our selves of such happiness and peace, as hee alloweth us even here to be partakers of.

Eleventhly, 11 The more sure thou art of Gods favour by Faith, Mat. 15.27 the more humble thou art also: One special point of profiting, is to know our own vileness and misery better daily, that so wee may come to know the inestimable bounty of God the better, and what wee are be­holding to him for, as receiving increase from him, multiplied pardons of sin, and daily increase of grace.

Twelfthly, 12 They are worthy of great punishment, who set light by the plenty of grace, the crumms whereof Gods hun­gry servants do set great store [Page 104]by. Look what care, conscience, zeal, love, and reverent estima­tion of good things thou hadst when first thou embracedst the Gospel, the same at least retain, and bee sure thou keepest still afterwards. The more know­ledge that thou hast, take heed thou beest not more secure: for thus it is with many at this day, who therefore do smart for it: wee shall not injoy the grace we had at first, except wee bee as careful now to keep it, as wee were then to come by it.

Thirteenthly, 13 When wee are afflicted, and the wicked spa­red, our estate seems to them most vile, when wee are both in prosperity, they seem more happy: when they and wee bee both afflicted, then they ac­count our estate happier than their own, but especially when [Page 105]they bee afflicted, Exod. 14.25. and wee spa­red: Wee may not assign the Lord in what place and state, in what condition and company we should live, but as strangers wait on him, even as the hand­maid on her Mistress, for what­soever hee will allow us: wee are ready most commonly to bee called away by death, before wee have learned how to live.

Fourteenthly, 14 Keep down carnal liberty, and the spiritual liberty shall bee great, rest on God, and it shall make thee o­vercome the hardest things. If thou wilt finde Christ sweet, thou must ever finde sin bitter. Fear ever to offend God, and thou Psal. 32.7. & 91.11 needest not to fear any o­ther peril. No good thing abi­deth long with us in its strength, and beauty, without new quick­ning: When wee feel any wea­riness [Page 106]in a godly course, by what occasions, or weighty dealings soever it bee, the Devil hath met with us; therefore wee must speedily take shame and sorrow, and turn unto the Lord.

Fifteenthly, 15 Wee must re­member to serve and walk with God, Psa. 90.12 by daies, not by weeks, and months onely. A great dif­ference there is betwixt the ob­serving and viewing of our life from day to day, and the doing of it by fits now and then; in the one wee are safe, chearful, and fruitful, in the other rash, of­fensive, and often unquiet for it, walking in fear, and with little comfort.

Sixteenthly, 16 As husbandmen wait for their fruit, so should wee for that which wee pray, and hope for; and that would make us joyful when wee obtain [Page 107]it. If a man can rejoyce at the conversion of a sinner, Luke 15.6. then is hee the friend of Christ.

Seventeenthly, It is a folly, 17 yea, a madness to bee heavy to the death for any earthly thing, when yet a man desireth nothing more than life. They who can neglect, and set meanly by a little vain glory, and credit with men, may gain, and injoy much peace with God. All our life ought to bee a providing for a good end, and a keeping away of woe, which cometh by sin, fear not the pain of death, for God can make it easie, or tolle­rable.

Eighteenthly, 18 The flesh would fain please it self in some unlawful liberty, when we have pleased God in some duties: but a wise man will keep him well while hee is well.

Nineteenthly, 19 Where there is wilfulness in sinning, there is great difficulty in relenting, and also no power, nor boldness in beleeving; many beginning well in godliness, have fainted and quailed or been justly reproach­ed before their end, that others may the more fear their own weakness: where new know­ledge is not sought, there is the less savour in the old, and when men make not good use of the old, the seeking of the new is but an enquiring after novelties.

Twentiethly, 20 Men having experience of Satans malice, and continual dogging of them to do evil, it should move them to trusse on their armour, to trust better in the Lord, and less to themselves. Corruption grows when it is not suspected, and where it is suspected to grow, [Page 109]if we go not about to pull it out, and pluck it up, it will bee too deeply fastened in a short time. The like may bee said of con­ceitedness, though a man pray, and meditate, and keep a better course in his life than some do, yet if hee do it but sleightly, that the flesh prevaileth much in hindering the well performing of it, all will soon come to nought: It may bee perceived in the sway it beareth in other parts of the life, and then let it bee speedily amended.

Oneantwentiethly, 21 It is good so to task our selves with du­ties, one or other, at all times, and in all places, that wee may cut off occasions of much sin. Men have never so much wealth, but more is ever wel­come. Why should wee not do the like in spiritual things? even [Page 110]whosoever hath most and grea­test part therein: when wee bee come to the highest degree of seeking God with much travail, yet wee abide hardly, and a short time therein, at least much unprofitableness and barrenness will meet with us again after­wards, by means of our corrupt hearts, which being so, wee need not think that wee bee too for­ward, when wee bee at the best.

Twoantwentiethly, 22 Let no sin bee sleightly passed over, or boldly committed, for when it commeth to remembrance in trouble, it will bee an heavy burden, and pinch us to the ve­ry heart.

Quest. What other Observations fit to bee meditated upon, shall wee finde in the writings of godly men?

Answ. These and such like.

First, 1 That wee keep a nar­row watch over our hearts, 1 Pet. 1.15 Psa. 39.1. Eph. 5.15 words, and deeds continually.

Secondly, 2 That with all care the time bee redeemed, which hath been carelesly, and idlely, Eph. 5.16 Col. 4.2. and unprofitably spent.

Thirdly, 3 That once in the day private prayer at the least, and meditation (if it may) bee used. Luke 14.15, 16.

Fourthly, 4 That care bee had to do, and receive good in company.

Fifthly, 5 That our family bee with diligence and regard in­structed, watched over, and go­verned.

Sixthly, 6 That no more time or care bee bestowed in matters of the world, than must needs. Deut. 4.9. & 6.7.

Seventhly, 7 Gen. 18.19 That wee stir up our selves to Gal. 6.10 liberality to Gods Saints.

Eighthly, 8 That wee give not the least liberty to wandring Col. 3.5. lusts and affections.

Ninthly, 9 Mat. 16.24 That wee prepare our selves to bear the cross, by what means soever it shall please God to exercise us.

Tenthly, 10 That wee bestow some time, not onely in mourn­ing for our own sins, but also for the sins of others, Dan. 9.3, 4 of the time and age wherein wee live.

Eleventhly, 11 That wee look daily for the coming of our Lord Jesus Christ, 1 Cor. 1.7. Tit. 2.13. for our full deli­verance out of this life.

Twelfthly, 12 That wee use (as wee shall have opportunity, at least as wee shall have necessity) to acquaint our selves with some godly, and faithful persons, with whom wee may confer of our Christian estate, James 5.16. and open our doubts, to the quickening up of [Page 113]Gods Graces in us.

Thirteenthly, 13 That wee ob­serve the departure of men out of this life, their mortality, Eccl. 7.4 Rev. 22.20 the vanity and alteration of things below, the more to contemn the world, and to continue our longing after the life to come: And that wee meditate, and muse often on our own death, and going out of this life, how wee must lye in the grave, which will serve to beat down the pride of life in us.

Fourteenthly, 14 Deut. 17.19, 20. Josh. 1.8. Psa. 1.2. Dan. 9.2. That wee read somewhat daily of the holy Scriptures for the further en­crease of our knowledge, and understanding, if it may bee.

Fifteenthly, 15 That wee enter into Covenant with God, that wee will strive against all sin, especially against the special sins and corruptions of our hearts, [Page 114]and lives, wherein wee have most dishonoured the Lord, and raised up most guiltiness to our own consciences; Neh. 9.38. 2 Chron. 34.32. that wee care­fully see our Covenant with God kept and continued.

Sixteenthly, 16 That wee mark how sin dieth, 1 Pet. 1.14 2 Pet. 2.20, 21, 22. 1 Thes. 5.22 and is weakned in us, and that wee turn not to our old sins again, but wisely avoid all occasions of sin.

Seventeenthly, 17 That wee fall not from our first love, but con­tinue still our affections to the liking of Gods Word, Rev. 2.4. James 1.19 Rom. 2.13 and all the holy exercises of Religion, diligently hearing it, and faith­fully practising it in our lives and conversations; that wee prepare our selves before wee come, me­ditate and confer of that wee hear, either by our selves, or with others, and so mark our daily profiting in Religion.

Eighteenthly, 18 That wee bee often occupied in meditating on Gods Works, and benefits, Eph. 5.20 Psal. 116.12, 13. & 118.15. and sound forth his praises for the same.

Nineteenthly, 19 That wee ex­ercise our faith by taking great comfort and delight in the great benefit of our Redemption by Christ, Phil. 1.23 2 Tim. 4.7, 8. and the fruition of Gods presence in his glorious and bles­sed Kingdome.

Lastly, 20 That wee make not these holy Meditations, and such like practices of repentance, common or customary in time, neither use them for course.

Quest. What place is fit for Meditation?

Answ. It is indifferent whe­ther it bee in the house, Gen. 24.63 Deut. 6.6, 7 Act. 10. or in the field, at home, or abroad, walk­ing, sitting, or lying; but a soli­tary place is fittest for this exer­cise: [Page 116](as our Saviour hath taught us, Mat. 6.6 Luk. 11.1 When thou prayest, enter into thy closet, and pray privately) that being alone, not distracted with noise, or company, wee might with more freedome, and quietness, talk with God. Wee cannot bee too wary in avoiding all occasions of disturbance, be­cause every small thing will soon break us off in this service. But some men can bee more solitary at the Market-cross, or in the midst of a throng, than some o­thers in their closets (when they bee furthest removed from com­pany.)

Moreover, it is not amiss to use one place often, for wee finde fewest Impediments there where wee are most accustomed to meet the Lord; Joh. 18.2 then wee can best recollect our thoughts, and being gathered, keep them to­gether [Page 117]without distraction.

Quest. What say you of them that have no room to bee alone?

Answ. First, 1 They must bee diligent to redeem the time, and watch all opportunities, not ma­king their wants a cloak for their negligence.

Secondly, 2 Though all men cannot be fitted, as they desire, for secrecy, and solitariness to withdraw themselves from com­pany, and noise, yet there is no man that hath an unfeigned de­sire to perform this duty, but hee may finde some place to do it in, either in the field with Isaac, Gen. 24.63 Dan. 6.10 or in the house with Da­niel, or at least (if they bee hindered all the day long) in his Psa. 6.7. & 4.4 bed with David.

Quest. What time must bee set apart for the performance of this duty?

Answ. 1 First, The Lords day is the fittest time in the week for the performance of this exer­cise: but though it must not bee omitted on that day, yet it must not bee put off till that day.

Secondly, 2 Some time con­venient must bee set apart for this duty every day, and that must bee observed constantly, as much as wee can, for by that means wee shall bee better en­abled to finish this work with better success.

Thirdly, 3 No part, nor hour of the day is absolutely necessa­ry to bee kept, neither is a man so strictly bound to observe the time which hee hath chosen, as fit and seasonable that hee should charge himself in conscience to bee guilty of sin, if upon occa­sion hee change it unto some o­ther. Order in all good duties [Page 119]is a cause of constancy, and con­stant order is a notable means of continuance.

Fourthly, 4 As for the fittest hour in the day, a mans own ex­perience must instruct him, and his occasions direct him, whether to take the golden hours of the morning, when being awakened, and refreshed by sweet sleep and quiet rest, hee shall finde himself free, and fit to meditate upon some heavenly matter, as Jacob did; or the evening, Gen. 28.16 when hee hath ended his labours, which was the time that Gen. 24.63. Isaac took; or the midst of the day, which was Act. 10.9 Peters time; or any other part, and hour of the day: Psa. 55.12 David and Dan. 6.10 Daniel used three times a day to pray, and medi­tate.

Fifthly, The most quiet, 5 and free times (if strength and wake­fulness [Page 120]will give leave) are the morning, evening, and night sea­son: which were the times appro­ved among the Heathen, who for the better imprinting of any thing in memory, give this coun­sel (which common experience doth confirm) to think seriously upon it in the evening before they sleep, and to call it again to minde in the morning when they awake: Oh how sweet it is to a­wake with God in the morning, and to salute him with our first thoughts! How safe and pro­fitable to prevent unsavoury thoughts, and wicked projects, by lodging up in our soul some holy matter worthy our chief employment; Psa. 88.13. & 119 48 Psa. 5.3. Psal. 63.1. Job 1.5. and to prepare the heart to walk with God before wee enter into the world! Hee that makes himself well ready e­very morning, shall pass the rest [Page 121]of the day with much ease, and great comfort. It is much with what liquor the heart is first sea­soned; if it be well prepared with some heavenly Meditation be­fore the cares of this life take up the room; it will be kept in bet­ter order, in all businesses, occa­sions, accidents whatsoever. How fit is it when wee have tasted of the blessings of the day, that wee should render unto God the fruit, not of the lips, but of the heart, and come into his presence from whom wee have received so many favours? What more expedient, than that wee should commend our selves into the hands of God with confidence, and make our accounts even, being to lye down in his fear? What more excellent recreation after tedious labour, than to recount the mercies of the Lord, [Page 122]his fatherly protection, the dan­gers wee escaped, what service wee owe to God for all the to­kens of his love, and what cause wee have to bee humbled for all our sins. Of the night David saith, Psa. 16.7 My reins shall teach mee in the night season. God used to speak to his servants in the Psa. 119.55. Psa. 63.6 Job 4.13. night by dreams and visions. When wee are freed from cares and incumberances, compassed about with darkness, that out­ward objects apprehended by the eye, cannot draw the mind away; when all things are quiet, and still, then what greater so­lace, or sweet refreshing can bee found, than to lift up the heart to Heaven? But these times may bee commended as fit, not urged as absolutely necessary.

Sixthly, 6 Every man must set apart some time for this duty, [Page 123]but they the most, that have most leisure, and opportunity: Meditation is an affirmative du­ty, which must bee taken in hand when the Lord calleth thereun­to, and putteth it upon us by af­fording us means, and season.

Quest. What say you to them that pretend multitude of worldly businesse to excuse the omission, and neglect of this exercise?

Answ. It is their sin, that they will thus set God against himself, as though hee should command them to do that which hindereth them from another duty commanded: God hath appointed unto us our several standings in our general, and per­sonal callings, they are both of him, and the duties belonging to them both will excellently stand together, if the Commande­ments of God bee not contrary. [Page 124]Nay rather, wee should think that following of the world to bee too much, which is not or­dered and moderated by due consideration, how far, and in what manner wee should deal in the world, so as not to bee hin­dered from holiness by it, but even to practise holiness in our earthly affairs. If wee bee rich, wee have the less cause to bee holden from Meditation by wordly cares. If poor, wee have the more need of this duty to moderate our care, that it ex­ceed not, nor carry us to unbe­leef; What example soever wee have of the contrary in the mul­titude of worldlings among whom wee live, yet wee must know, though others will not, that wee are not set here in our places to do as loose, and wretched servants, who when [Page 125]they go to Market, neglect their Masters business, and mis-spend their time.

Quest. What course must bee holden to redeem time out of the world for Meditation?

Answ. First, Walk so on earth, 1 as that thy chief delight bee in Heaven still: use this world as a Pilgrim doth his cloak. Love will finde somewhat to do, they that delight in the world, will make business in the world, as children invent matter of play: But if Christ bee our beloved, and our treasure in Heaven, no­thing can hold our hearts from him.

Secondly, 2 Order the affairs of this life wisely, that every thing may have its fit time and season: wee have sufficient al­lowance for the dispatch of all our labours, if wee take the op­portunity, [Page 126]and manage both work, and means with discretion. If thy heart bee upright, fear not, Eccl. 10.10 God will teach thee how to walk. To the man that is good in his sight, God giveth wis­dome, knowledge, and joy.

Thirdly, 3 Spend not much time either in consulting private­ly with thy self, or by talking, in company with others, about that whereof there is no use, or which may bee done and ended in a little space.

Thoughts of the world do tickle us, and that may bee de­termined in a few sentences, and in a part of an hour, which may (if wee take not heed) hold us work the most part of a day. Worldly speech doth so relish to our pallats, that if wee enter upon it, wee cannot tell when to make an end. These two [Page 127]great devourers of time must narrowly bee watched against, for if wee waste time needlesly about the things of this life, wee must needs fall short in better matters.

Fourthly, 4 Gird up thy loins with strength, and what thou dost, Pro. 31.17 Eccl. 9.10 do it with all thy might; thy cal­ling requires labour, trifling will not serve the turn.

Quest. How must wee make en­trance into this exercise?

Answ. After wee have se­lected something wherein wee have some knowledge, or under­standing, wee must make en­trance unto it, by some short, yet earnest, and pithy prayer un­to God, to guide, and direct us therein by the gracious assistance of his holy Spirit, without which wee shall beat our brains to no purpose. The Heathen began [Page 128]their business with invocation. Of our selves wee are not able to think one good thought, and if in presumption of our wit, in­vention, memory, learning, or any thing beside, wee set upon this work, the success is like to bee answerable to the begin­ning: without the help of God wee can do nothing that is good. The matter or form of our prayer must bee this, or such like: Oh Lord, sith it hath plea­sed thee to give mee a minde ready, and desirous to perform this holy duty (for which I humbly thank thy heavenly Ma­jesty) I beseech thee by thy ho­ly Spirit to assist mee therein, that I may bring the same to a profitable and comfortable issue. Thou hast charged mee, Oh Lord, to seek thy face, that is, thy blessed and holy presence; [Page 129]Let my soul answer, and say with thy faithful servant, Lord, I will seek thy face; Oh cause the light of thy face to shine upon mee, enlighten my understanding, strengthen my memory, and san­ctifie my will and affections; with-hold my ranging and truant-like heart, from all tri­fling fantasies, deceitful dreams, vain hopes, carnal fears, and worldly cares, wherewith it is naturally and customarily in­tangled, keep it unto thy self, and unto thy laws, that it may wholly delight and so­lace it self in thee, and grant that this point that I now go about to think upon, may bee so set­tled in my memory, and rooted in my heart, that I may reap the fruit thereof all my life long, to thy glory, and my own comfort, and salvation, through Jesus Christ.

Quest. In what order must wee proceed after the entrance?

Answ. 1 First, Wee must first travel with our judgement to inform it, and then make appli­cation, that it may work upon the heart: Knowledge without affection is dead and fruitless, Affection without understand­ing is blinde and inordinate: All good motions arise from sound judgement, and must bee ruled by it, else they will bee as a ship without a Governour, that is in danger to run upon the sands, or to split against the rocks.

Secondly, 2 For the helping of our judgement, understanding, invention, and memory, it is good for to call to minde (so far as wee can) what the Holy Ghost saith in the Scriptures of that thing which wee meditate upon, referring the particular [Page 131]passages to the several heads, or places of reason. This is a great help to lead us along in our dis­course with more ease and faci­lity, and to furnish us more rea­dily with profitable matter, touching the point wee meditate upon; as the marks set up in the high-way, direct a traveller in his intended journey; yet wee must not be curious, nor scrupu­lous herein, for that would di­stract the mind, and draw us too much from the right end of this holy exercise, which is not to pra­ctise Logick, but to exercise Re­ligion, and to kindle piety, and devotion. And therefore it shall bee our wisdome to take such places or heads only, as are most pregnant, and ready at hand, and do more easily offer them­selves to our mind. But this or­der cannot bee prescribed as ne­cessary, [Page 132]but as profitable only. In this wee must labour with di­ligence, and sincerity, that the understanding, or memory, may bee bettered, or confirmed, but the method is left free, as each man shall finde it most con­venient.

Thirdly, 3 Our proceeding to inform the mind cannot bee af­ter one manner in all things. We must observe one thing in our Meditation of God, another of his Works; one of good Du­ties, another of our Sins: one thing when wee meditate on simple theams, another when wee consider of an intire sen­tence. This shall bee in a good measure made clear by ex­amples hereafter following.

Fourthly, 4 Application is the life of Meditation; for the en­crease of knowledge, and [Page 133]strenthening of memory, is vain and to little purpose, unless the affection bee reformed and kindled. It is not the know­ledge of good and evil, but the hearty, and unfeigned affecting of the one, with a zealous dete­station of the other, that makes us holy, and happy. Wee must therefore indeavour to have a sensible taste, lively touch, and feeling of that whereof wee have discoursed with our selves, ac­cording to the former direction, that wee may bee affected either with godly joy, or godly sor­row, godly hope, or godly re­verence, &c.

Fifthly, 5 The affections to be quickened, are divers, accord­ing to the nature of the thing meditated upon. As for ex­ample, if wee meditate on God, or any of his mercies, or [Page 134]benefits, wee must labour with our hearts and affections to feel how sweet the Lord is; that as doting Lovers do inwardly con­ceive a carnal delight in thinking and speaking of them whom they so love, and of the letters, and tokens they have received from them: So wee may con­ceive a spiritual joy and content­ment by thinking and speaking of the Lord, and of his mercies towards us.

Again, if wee meditate on sin according to the former ex­ample, wee must labour to feel the plague in our own hearts, 1 King. 8. Jer. 2.19. and to know, that it is an evil thing, and bitter, to forsake the Lord our God, and not to have his fear in us.

Sixthly, The chief things to bee observed for the quickening and affecting of the heart, are these.

1 Trial, examination and communing with our selves, wherein wee have offended, or come short of our duty.

2 Taking shame to our selves for our transgressions, joyned with lamentable, and doleful complaining, and bewailing of our own estate, either in re­spect of the sin that aboundeth, or the grace that is wanting.

3 A most passionate, vehement, earnest, and hearty longing after the removal of this sin, and pu­nishment, which wee hate, and obtaining the good things which wee love.

4 Religious quickening and calling upon our souls, by many strong and forcible reasons, to hate evil, and follow that which is good.

The fifth is an humble, and unfeigned acknowledgement, [Page 136]and confession of our own weak­ness and inability, either to re­move the evil, or obtain the good, proceeding from a broken and contrite heart.

The sixth is fervent Petition, earnestly craving, and begging this at the hands of God, who is only able to effect it.

The last is chearful confi­dence, raising and rousing up our souls, after such doleful complaining, hearty wishing, humble confessing, unfeigned acknowledging, and serious stir­ring up our selves, and earnest craving of what wee want, grounded upon the most sweet, and sure Promises of God, made to them that call upon him in Faith, and upon the experience which the Saints of God in all ages have had of the success of their sutes, who were never sent [Page 137]empty away, but either obtain­ed that thing which they beg­ged, or that which was much better for them; but these things are specially observed in Meditation upon some grace, or sin, as will bee made more evi­dent, and plain, by examples, and are not ever necessary, that they should bee particularly ob­served.

Quest. What is to bee observed for conclusion of this exercise?

A. First, 1 We must begin when the heart is fitly disposed, or at least labour to bring it into or­der, before wee set upon this duty, and break off before the spirits bee dulled, and tired, o­therwise we shall lose the com­fort and sweetness of it.

Secondly, 2 It is not good sud­denly, or abruptly, to break off, except some unavoidable neces­sity [Page 138]of company or business do urge us thereunto.

Thirdly, 3 The conclusion of this exercise consists principally in these things.

1 Hearty thanksgiving to God, that hath vouchsafed in such gracious measure to assist us in the performing of this du­ty.

2 Recommending our selves, and our waies to him, that our life, and carriage, and all our thoughts, and actions after­wards, may bee answerable to those heavenly thoughts and desires which wee have had, and express in the performing of this duty.

3 Renewing our covenant to live by Faith, and to walk with God in all holy conversation.

Quest. Declare this by some example, and first, how should wee [Page 139]meditate on God his infinite ex­cellency?

Answ. Entrance may be made thus into it. Oh Lord, my heart desires to commune with thee, that I might come into better acquaintance with thy Majesty; but of my self I have no ability to conceive what is right, or to think a good thought concern­ing thy highness: Teach mee therefore, Oh gracious God, if not to comprehend thine excel­lency, for that is impossible, yet so to confer with thee, that I may apprehend in some measure how thou hast revealed thy self, and what thou wilt bee unto mee: that knowing thee in thy power, goodness, truth, sove­raignty, and grace, I may un­feignedly cleave unto thee all the daies of my life.

Quest. How must wee proceed [Page 140]in this Meditation?

Answ. Wee must consider of his titles, properties, and works, observing how infinitely hee ex­ceedeth what excellency soever is in any, or all the creatures in the world. 1 Tim. 6.16. 1 Joh. 4.12. Exod. 33.20. Oh Lord, thou dwel­lest in the light unapproachable, whom man never saw, neither can see and live; thou art incompre­hensible by reason, and unname­able by words, thy name is won­derful, and thy nature secret, I cannot comprehend what thou art, I will labour to know what thou hast revealed; I am not able to behold thy face, let mee see thy back-parts, for this is my life, and joy of heart to know thee the onely true God, which springeth, and increaseth daily as I come to the fuller know­ledge of thee: and shall bee in­finite, because thou art infinite.

I beleeve as thou hast taught mee (according to my manner, and measure) that thou art a Spirit, without beginning, with­out cause, the first and absolute being, living in and of thy self; giving being and life to all crea­tures; infinite, eternal, incom­prehensible, Gen. 17.1. without composi­tion, one in essence, and three in persons; most perfect, a meer act, blessed, and glorious: all suf­ficient in thy self, for us a great reward, void of all possibility to bee what thou art not; great in power, infinite in wisdome, a­bundant in goodness, everlasting in compassion, rich in mercy, faithful, sincere, constant in thy promises, unchangeable in thy love, gentle, easie to bee entrea­ted, just and righteous in all thy Commandements, and Pro­ceedings: the most absolute, u­niversal [Page 142]soveraignty of all things both in Heaven and Earth: Thy name is wonderful in all the world, for thou hast created all things, and by thy appointment they continue unto this day. Thou hast laid the foundation of the earth, and it abideth, thou hast stretched forth the heavens, as a curtain, Job 9.7, 8, &c. and in them or dain­ed a Tabernacle for the Sun. Thou stillest the raging of the Sea, and the proud waves are quelled by thy command: the day is thine, the night also is thine, the Moon and Stars are the work of thine hands: Thou thunderest from Heaven by thy voice, and bringest the winds out of their treasure; thou breakest up the deep, and cau­sest the springs to ascend in the vallies. Thou causest the grass to grow upon the mountains, [Page 143]and satisfiest with thy goodness every living thing. The earth, Oh Lord, is full of thy good­ness, but thy glory shines most bright in the assembly of thy Saints. Oh what wisdome, power, grace, mercy, love, long­suffering hast thou manifested in Jesus Christ, the brightness of thy glory, the image of the in­visible God? what great admi­rable things hast thou done for thy people? thou hast reconciled them being enemies, redeemed them being bond-slaves, justi­fied them being sinners, of vas­sals of Satan thou hast adopted them to bee thy sons, of unclean and polluted, thou hast washed, and made them clean: Thou guardest them with thy Angels, protectest them against dangers, feedest them with fatness, and marrow, and hast reserved for [Page 144]them the Kingdome of Heaven. All thy Works praise thee, Oh Lord, and thy Saints bless thee.

Great is the power, wisdome, holiness, and glory of the hea­venly Angels, but they are fi­nite, created, dependent; great, immortal, glorious by participa­tion only, not able to behold the glory of God; great is the re­nown, dignity, dominion of earthly Monarchs, but their per­sons are mortal, their glory fa­ding, their Dominion tempora­ry, their power limited, what they are, they have by deputa­tion, during pleasure: As for our God, hee is an infinite, eter­nal, absolute, independent so­veraign: His Kingdome is an e­verlasting Kingdome, and his Do­minion endureth throughout all ages, Psa. 90.1, 2 Before the foundations of the earth were laid, and ere the [Page 145]mountains were formed, from ever­lasting to everlasting thou art God. But Lord thine excellency far exceedeth all that I can con­ceive; for what can a finite un­derstanding comprehend of an infinite being? I know very little of thy waies, much less of thy nature; yea what thou hast revea­led of thy self in thy Word, doth rather make known what thou wilt bee to thy people, than what thou art in thy self. As the Heavens are higher than the Earth, so are thy waies higher than our waies, and thy thoughts than our thoughts.

Quest. How are these things to bee laid to heart, and pressed upon the soul?

Answ. Wee must stir up our selves to desire full knowledge of God, and free communion with him, to trust, love, reve­rence, [Page 146]glory in his name, and to walk before him in all humility of mind. Blessed is the man that knoweth the Lord, and cleaveth unto him in love, fear, and af­fiance: yea happy is the man whose God is the Lord. Look unto God, Oh my soul, observe his waies, seek his face, and la­bour after more intire fellowship and familiarity with him. The knowledge of God is excellent, easie, comfortable, it perfecteth the understanding, seasoneth the will, changeth the affections, re­joyceth the heart. The worth, and excellency, the profit, and delight that knowledge bringeth, is answerable to the object which is apprehended, in which the knowledge of God hath infinitely the prehemi­nence. Nothing can rejoyce the heart, in which the goodness of [Page 147]God is not felt, nor his power, wisdome and mercy seen: Oh how sweet and delightsome is it to behold the face of God as it shineth in Jesus Christ, to con­template the happy Reconcilia­tion of justice and mercy, by his unsearchable wisdome, to think upon his long-suffering, tender love, and never-fading compas­sion! Love the Lord, Oh my soul, and trust in his mercie, serve him with fear, and rejoyce in his holy name, for hee is thy strength, thy rock, thy portion, thy salvation. His favour is bet­ter than life; in his presence is fulness of joy; hee is goodness it self, the highness of all good things that can bee desired. The pleasures of the world are vain; earthly gain breeds great vexa­tions, Trial. worldly honours vanish and come to nothing; but God is [Page 148]our pleasure, glory, gain, ever­lasting, immeasurable; But woe is mee, my sight is dimm, my judgement vain, my heart car­nal, my affections disordered, my thoughts loose, I know little of God, I have been very negligent to seek acquaintance with him. These vain things below, the gifts of Gods bounty have stollen away my heart, from the giver of every good and perfect gift; If men speak, I tremble, if they smile, I rejoyce, in their presence I am reverent, if supe­riours; chearful if friends; if ab­sent, I long for their company; if present, I desire to give them content; if in distress, I mourn; if in prosperity, I rejoyce; when separated from them in body, I am with them in spirit: If I bee ignorant of the things of this life, I inquire after them; if I [Page 149]have sustained loss, I fall out with my self for it, am pinched at the heart, learn wisdome, a­gainst another time, and labour by double diligence to redeem it again: But I have greatly neg­lected the knowledge of God, when hee threatneth, I am sense­less; in his presence, I am irre­verent, dead-hearted when I appear before him; lumpish in Prayer, loose in Meditation (scarce lifting up a thought to Heaven) soon tired in the Medi­tation of heavenly things, never well till my thoughts bee set at liberty, to range up and down, not moved to hear thy name dis­honoured, little affected with grief when I have offended. Taking shame. I am ashamed and confounded in my self to hear, and see the wis­dome of worldly men in the af­fairs of this life, when I am so [Page 150]rude, and ignorant in the things that concern my eternal happi­ness. The Oxe knoweth his owner, and the Asse his Masters crib; but I am not acquainted with the Lord my life, my light, my portion, from whom I have received what I am, in whom I look to bee eternally blessed: Ah wretched man that I am. I look for reverence from mine inferiours, for love from them of whom I have deserved little, to whom I can shew small kind­ness. If men give not credit to my Word, I take it grievously, but in these things I have offe­red wrong to the Lord of life, who is glorious in Majesty, dreadful in power, plentious in goodness, Hearty wishing. most constant in his promises. Oh that mine eyes were open to behold the glory of God, and my heart inclined to [Page 151]love him unfeignedly, intirely, above all things; Oh that my soul were close united to his fear, that I could solace my self in his favour, and stand in awe of his displeasure, that I might not sin against him: Awake, Stirring up our selves. Oh my soul, rouze up thy self to seek the knowledge of God in Christ, whom to see is eternal happi­ness: What contentment canst thou take in any thing, if God bee not seen in it? If the eye of the body, wherewith wee be­hold this light, bee annoyed or dimmed, wee will seek far and wide for help, and shall wee not labour to have the eye of our spirits cleared, wherewith we see the Lord, the Son of Righteous­ness, the light, and joy of every Christian? Raise up thy self to love, reverence, and trust in the Lord; Thou canst not compre­hend [Page 152]his goodness, which is im­measurable, his power, which is unsearchable, his truth, which is firm, and immoveable; as his infiniteness passeth thy conceit, covet the more inseparably to cleave unto him: Couldest thou comprehend his nature, hee should not bee all-sufficient in himself, nor able to satisfie thy desire: But as God is infinite, and never to bee comprehended essentially; so is our joy in him bottomless, our help from him most certain, and our love to him should bee above measure, our confidence in him with­out wavering. Humble acknow­ledgment. Oh my God, I do confess before thee, that I am miserably stained with igno­rance, unbeleef, irreverence, I am full of carnal wisdome, har­lotry love, vain fear, fleshly con­fidence, corrupt joy; But grie­vously [Page 153]wanting in true know­ledge, sound faith, sincere love, and holy reverence of thy holy Majesty. Nor is my want grea­ter than my inability to help my self: the dead cannot restore himself to life, nor the blinde to sight, supernatural graces must come from above; Petition. Therefore unto thee, O Lord, do I direct my supplication, give mee grace to know thee as my chief happi­ness, to love thee as the perfect good; unite my heart unto thee in Faith and Reverence, that no­thing may draw mee aside from thy testimonies. Confi­dence. It is thy pro­mise to write thy Law in my heart, and to put thy fear in the inner man; Oh Lord, thou art able to do what thou wilt, and thou wilt accomplish what thou hast spoken; unto thee I com­mend my soul, and upon thee [Page 154]I will relye as long as I live.

Quest. Let the holy Angels be a second instance; how are wee to proceed in the Meditation of that subject?

Answ. Wee must consider their author, nature, properties, estate, end, and offices.

The Angels are more excel­lent than man, but inferiour to the Almighty, from whom they received their being in time ac­cording to his good pleasure, and by whose goodness such as abode in the truth were still pre­served in their being, and bles­sed condition.

The truth hath taught us to define them to bee spirits, finite, compleat, immortal, made after the Image of God, who through his grace and goodness abode still in the estate of innocency and blessedness; they are crea­ted [Page 155]spirits, limited in essence, compounded of subject and acci­dent, act and possibility, immor­tal by participation, mutable by creation, but established by grace in their first state.

As spirits, they are invisible, immaterial, incorruptible, intel­ligent; as chief instruments of Gods providence, they are fur­nished with great power, incre­dible swiftness, singular wis­dome, burning zeal, and un­doubted faithfulness; as blessed Ministers that ever attend his Throne, they are indued with clear knowledge of God, inesti­mable love, exceeding joy, and admirable glory.

Their life is spiritual, their state blessed, and permanent, for they stand ever in the presence of God, behold his glory, and rest in him with full delight.

Their End, and office, in re­spect of God, is to praise his Name, and execute his Com­mandement; in respect of Christ, to minister, and attend upon him; in regard of men, to rejoyce at the conversion of a sinner, to guard and protect the faithful against the dangers of this life, and the assaults of Satan, to curb, bridle, and destroy their enemies, and to gather the elect together at the day of judge­ment.

Quest. How are these things to bee pressed, and urged, and applied unto the heart?

Answ. 1 Wee must stir up our selves to admire the power, goodness, and glory of God in himself, his tender care over us, rouze up our souls to the obe­dience of Gods will, and respect of his children, and take courage [Page 157]to rely upon God in the midst of dangers that compass us a­bout; who would not fear thee, O Lord, our God, glorious in Majesty, dreadful in Holiness, wonderful in Power! Thine ho­ly Angels excel in strength, are cloathed with glory, that man cannot behold; but all their might and goodness is derived from thee, a drop of thy Ocean, a beam of thy Sun; if the glory of the creature bee so great, the glory of the Creator must in­finitely surpass all comprehen­sion. Oh how blockish am I, that in the view and contempla­tion of the work, have not en­larged my heart to laud and magnifie the work-man?

Arise my soul, and gird thy self to the chearful, sincere, faith­ful obedience to Gods Comman­dement. To do the will of God [Page 158]is Angelical preferment, a di­vine and heavenly exercise, the greatest freedome and perfe­ction. Make haste, delay not to exercise his good pleasure. Loe the Angels in Heaven are thy samplers, whom thou oughtest to follow. Let not that seem irksome to thee, that is delight­some to them: esteem it not a burden, which is to them an hea­venly solace, and refreshing. Ah wretched man! why should I grudge to yield obedience to my heavenly Father, or do his will negligently by the halves, when those Noble spirits, and heaven­ly souldiers do alwaies stand in readiness, to receive his com­mands, and execute their com­mission? Doth the world de­spise the poor Saints of God for their outward baseness; yet I will honour them as the onely excel­lent, [Page 159]for God is their Father, the Angels their Attendants. Wee cap, and bow to them that are nobly attended, gorgeously ar­rayed, honourably served, but herein the Saints excel, if the thing bee well considered. They are esteemed the scum of the world, but respected of God in such manner that hee hath given his Angels charge over them; the guard that attends upon his Throne is assigned to watch o­ver them. Walk on couragious­ly, O my soul, walk on coura­giously in the waies of piety. Fear not the assaults of Satan, the fury of any adverse power that shall oppose it self; for more are with thee, than can be against thee. If Satan with his bands endeavour thy destructi­on, The troops of heavenly An­gels do watch for thy defence, [Page 160]yea, the Lord himself is thy keeper, and stands at thy right hand to save thee from all them that rise up against thee. How great is the clemency, and ten­der care of the Lord over his poor people? what tongue can express, what heart comprehend his infinite goodness? hee sends from on high his mighty soul­diers to encamp about us, watch over us, preserve, and save us, from them that lye in wait to vex, and annoy. Oh my Fa­ther, what can I render unto thee for this thy great kindness, and unspeakable mercy? I have no­thing to give but my heart, which here I offer unto thee; and because I am weak, exposed to the temptations of Satan, and allurements of this wicked world, I pray thee give mee thy grace, confirm, and strengthen [Page 161]mee, that I may imitate those pure spirits every day more and more, that I may praise thy Name, execute thy Comman­dements, love thy Children, re­joyce in the conversion of them that go astray, and fight thy battels against sin and Satan.

Quest. Let man bee the third example; how must wee proceed to meditate on that Subject?

Answ. For the better infor­mation of our judgement, wee must consider these particulars; the Author, the Matter, Form, End Properties, and Effects, what are like, and what oppo­site. Man is inferiour to the An­gels, but of earthly creatures most excellent.

The Author of this principal work is God himself, Father, Son, and Holy Ghost, and that in special manner; for other [Page 162]creatures were made by a simple command; man not without a divine consultation; Gen. 1.26. others at once; man hee did first form, then inspire: others in several shapes like to none other but themselves; man after his own Image: others with qualities fit for service; man for Dominion: Hee was made the last of the creatures, and brought as the Lords Vicegerent into this world, as into a parlour ready trimmed and prepared, for so worthy a guest.

Man consisteth of two parts, Matter, and Form; Heaven and Earth, a humane body, and di­vine soul; and well may be cal­led a little abridgement, map, or table of the whole world. In his soul is the nature of Angels, though not so active and exten­sive. In his body are the Ele­ments, [Page 163]Meteors, Minerals, as may appear both by vapours, fumes and spirits: Hee lives the life of plants, hee hath the sen­ses of beasts, and above all, the addition of reason. His body was framed of the dust of the ground, in more exquisite man­ner than any other, furnished with most excellent instruments, absolutely composed, both for beauty, and duty, in all the works of holiness, and righteous­ness: For variety of parts, sweetly knit together, and or­derly disposed, it was wonder­ful; for temperature, exact; for form, erect and streight. In the whole, beautiful, glorious, strong, subject to no annoyance, most artificially fashioned, that it might bee the neat, stately Palace of a Divine, Noble, rea­sonable soul. In every part [Page 164]beauty, strength, convenience meet together. The distinct con­sideration of every member with its temper, proportion, pla­cing, figure, and use might well astonish: The soul of man was immediately created of nothing, and being indued with most ex­cellent faculties and gifts natu­ral and supernatural, was infused into the body, and inseparably knit (had not sin made an un­natural divorce) to give life, motion, and sense unto it: Thus man was made the wonder of the world, the principallest of living creatures, indued with a reasonable soul, most divinely qualified, and strictly united to that earthly mass to quicken and inliven it.

The end why man was made in respect of God, was the glo­ry of his power, goodness and [Page 165]wisdome, appearing in the work it self; of his justice in re­warding man if obedient, and in punishing man if disobedient; of his grace and mercy redeem­ing him fallen into the gulf of misery, and that man should praise and magnifie his glorious name. In respect of man, that hee should live blessedly for ever if hee did obey: man by creation was immortal, for death is an enemy, no consequent of nature, but a companion of sin; man dieth not because his body was framed of the dust, 1 Cor. 15.26. but be­cause hee is infected with sin: Subjection to mortality, and all miseries accompanying it, is a fruit of disobedience.

Hee is reasonable and intelli­gent, able to think, invent, judge, devise, compose, dis­course, remember, chuse, refuse, [Page 164]suspend, and affect. These powers being essential to mans nature do still remain, but very weak, and corrupt since the fall. Also to man is given power to eat, drink, sleep, weep, laugh, and speak, whereby hee may communicate to others whatso­ever hee conceiveth: hee was perfectly conformable to the will of God, made after the I­mage of God, in knowledge, righteousness, and true holiness: But the Image of God is defa­ced with sin, there remaining onely some reliques in us, as the ruines of a magnificent and stately palace, that served to shew what once wee had. More­over in the state of innocency, man was honoured with great Royalties and Prerogatives, for hee had liberty to eat of every tree in the Garden, except the [Page 165]tree of knowledge of good and evil; and was made ruler over all earthly creatures, that hee might freely use them to the glory of God, his own necessity, and lawful pleasure: But these priviledges hee hath forfeited by rebellion against his Crea­tor.

The effects of man are sui­table to the faculties, and gifts hee hath received, as to know God, call upon his name, wor­ship him sincerely, preach the Word, administer the Sacra­ments, govern, give coun­sel, contemplate the works of God, read, write, confer, and dispute, exercise the works of virtue, and honesty, govern the affections, reverence superiors, live peaceably, and such like. But in all these things wee have much dis-inabled our selves [Page 168]by wilful disobedience.

Would you see the prime dignity of man by comparison? In soul hee is like the Angels, invisible, immaterial, immortal, beautified with understanding, will and power, inriched with admirable, divine gifts, whereby hee resembleth God, or carrieth his Image. In body hee is the perfection of all earthly things whom they are to serve. In both hee is the Epitome of all created excellency in Heaven and Earth.

Quest. How must these things bee applied unto the heart for the quickening of affection?

Answ. Wee must stir up our selves to magnifie the goodness of the Lord towards man-kind, to shame our selves in conscience of our sins and misery: raise up the heart to the contempt of [Page 169]earthly things, and love of obe­dience, and seek unto God to have his Image repaired in us again, through Jesus Christ. Lord, Psal. 8.4, 5, 6, &c. what is man that thou visitest him, the son of man that thou so regardest him. Thou hast made him little inferiour to the Angels, adorned him with grace, stamped upon him thy I­mage, invested him with digni­ty, and crowned him with glory and honour. Thou hast given him Dominion over the work of thy hands, and put all things in sub­jection under his feet: Thou hast made him for thy service, his soul to bee thy habitation, his body to bee the Temple of thy spirit, and all other things to bee serviceable unto him, the world, and all that is therein for his use. All things are prepared for him; all things are subject to [Page 168]him, hee ruleth over all living creatures, they labour for him, obey his command. Lord thou art the glory of man, man the receptacle of thy works, thy wisdome, and power: But as mine excellency by creation exceeds, so doth my shame and misery by sin and disobedience: The higher mine advancement, the lower my fall. This was my chief honour and title, that I was the Image of God; This is my disgrace and ignominy that I bear the Image of the Devil: This is my comfort, that God did love, delight, and desire to dwell in mee, it is my misery that I am cast out of thy favour, and lye under wrath: Ah what grief is this to think, how my condi­tion is altered, through my foolishness? once immortal, now mortal; once pure, now impure [Page 169]and polluted; once rich in wis­dome, and grace, now blinde, and naked; once the Image and free servant of God, now the vassal of Satan; once at peace with God, my conscience, all creatures, now at war with his Majesty, my self, all the world: Once a free man to walk at li­berty, now a bondslave that can doe nothing but sin; once the Ruler of all creatures, now of all creatures the basest (Satan excepted) once subject to no annoyance, now secure from nothing that might of­fend. If a Noble man fall from height of honour, to great con­tempt and bitter extremities, hee is much afflicted: much greater cause have I to bemoan my folly, who have cast my self headlong from Heaven unto Earth, even to the gulf of mi­sery [Page 172]and confusion. Oh my soul, why dost thou forget thy self, so much as to affect the base things of this life? It is a shame for him that was to subdue all things, to suffer himself to bee subdued by men, and to be­come a Lacquey to his vile af­fections, doing honour to the three great Idols of the world, profit, pleasure, and preferment. The world is too vile for thy de­light, thou art created for more divine service, the Lord himself covets thy love.

The glory of the world is put under thy feet, as things to bee trodden upon, that which thou shouldest affect is far above, heavenly and glorious. If the fashion of the body should bee so changed, that the face and eyes bowed to the earth continually, should never bee able to look [Page 173]up, it would bee grievous: But if the soul which should bee lifted up to God, do creep up­on earth, bee glued to worldly, vain delights, the alteration is more uncomfortable and mon­strous. Hee that subdueth the world, doth yeeld himself to the service of God, which is perfect liberty; But when wee become slaves to the world, wee labour to make God servant to our lusts, which is most abominable, and accursed. The glutton makes God his caterer, his bel­ly his God, and himself the guest; The covetous worldling would have God his Broker, and himself the Usurer; The angry sinner would have God his exe­cutioner, and himself the Judge; The ambitious inquisitor can sometimes make God and Reli­gion his stile, but honour shall [Page 172]bee his God, and lust reign. The Lord himself is abased in our e­steem. Love the Lord, Oh my soul, and give thy self to the obedience of his Commande­ments, thou art the perfection and end of all creatures, the Lord thy life, perfection, comfort: what thou art, is of him, that thou shalt bee happy, is of his goodness; thou owest him thy self, thou wast created for his glory; defile not his Image, pollute not his workmanship, bee not unthankful for what thou hast received, forget not thy own estate. O heavenly Father, I heartily desire to fol­low thee whithersoever thou shalt lead mee, to do what thou shalt command, and to cleave unto thee as long as I live: But I finde the flesh rebellious, sol­liciting daily, yea, and violent­ly [Page 173]haling to those things that are evil: Ah miserable wretch that I am, who shall deliver mee from this body of death? Thou, Thou Lord onely art able, and willing to vouchsafe help, and succour: To thee therefore do I flye, I pray thee have mercy upon mee in Jesus Christ, and repair the lost image of thy self. Thy hands have made mee, and fashioned mee, give mee understanding, and I shall live; thou createdst mee pure, thou canst restore mee, though cor­rupt. Create in mee a clean heart, and renew a right spirit within mee: Breathe into mee the Spirit of Life, and establish mee in the way of thy Precepts; Heal my soul, for I am defiled, and cause mee to grow up unto the perfect stature of a spiritual man. I have wounded my soul, [Page 176]but cannot cure it, defaced thy Image, but cannot fashion it a­new: Look upon my misery, dear Father, forgive my sin, and make mee a new creature for thy infinite mercy, begin in mee this good work, and perfect it to thy praise; in thee do I trust, to thee I seek for grace, for in thee the fatherless finde mercy.

Quest. I would know in the fourth place, how wee might pro­ceed to meditate on Gods infinite greatness?

Answ. God is infinitely good, without quality, infinitely great, without quantity, his excellen­cy is incomprehensible, and sur­passeth what wee can speak or think. But for our proceeding in this Meditation according to our capacity, wee may consider, what it is, what bee the parts of it, and how incomparably it ex­ceedeth [Page 177]whatsoever might bee likened unto it. Great is the Lord, and worthy to bee praised, Psa. 145.3 and his greatness is unsearchable. Our God is the God of Gods, and Lord of Lords, a great God, mighty, and terrible, who being both the original and end of all things, Deut. 10.17. cannot rightly bee said to bee any thing; for hee must needs bee above all, and better than all. Such is his greatness, that hee is that one, infinite, and eternal being. See how that I, e­ven I (saith the Lord) am hee, Deut. 32.39. and there is no God with mee: I lift up my hand, and say, I live for ever.

Thou Lord art so great, that thou art most perfectly one in essence, one in number: The Lord hee is God, and there is none besides him. As thou art Deut. 4.35. Mark 12.32. 1 Cor. 8.4, 5, 6. one in essence, so art thou one in thy [Page 176]purpose, determination, pro­mise: For how shouldest thou that art one in number and es­sence, bee otherwise than thy self? All things do turn upon this point, and hasten to this cen­ter: if it were not unity, multi­plicity would destroy it. Thou Lord art infinite, without all limits of essence, without mat­ter, or form, efficient, or end; thou art without all dimensions of length, breadth, or thickness; thou art without all limits of place, and yet fillest all places in Heaven or Earth; Thou art wholly without, and within all, and every place; no where ex­cluded, and no where includ­ed, and that without all lo­calmotion, or mutation of place. Job 11.8, 9. Thou art higher than the Hea­vens, deeper than Hell, longer than the Earth, broader than the [Page 177]Sea. 1 King. 8.27. Psa. 139.7 Isa. 66.1. Act. 17.27. Simply and purely every where by essence, and presence. A God at hand, and a God a far off. Thou movest or changest all things, without either motion, or change in thy self; thou art in every place present, in every place entire, within all things, and contained in nothing; without all things, and su­stained by nothing; but con­tainest, sustainest, and main­tainest all things. Thou art un­speakably present in every place by essence, power, wisdome and providence, but thy glory is spe­cially manifested to the Angels, and Saints in Heaven; thy grace, power, and mercy, to the Saints on earth, whom thou dost fa­vour, with whom thou dwellest, Job 36.22, &c. 1 Tim. 1.17. 2 Pet. 3.8. for whose deliverance thou wilt arise, and have mercy, into whose hearts thou wilt shine [Page 180]comfort. Thou art eternal, be­fore and after all beings, with­out all limits of time, past, present, and to come; Thou art at all times, but without re­spect of time, an everlasting, and immortal God, before, and af­ter all times, and in all times for ever and ever. Thou art the King of ages, the maker of times, the Inhabitour of eterni­ty. Psa. 90.1, 2. Isa. 57.15. Psa. 92.7, 8. & 102.12, 13, 26, 27. Isa. 41.4. & 43.10, 11. Jer. 10.10 Isa. 40.28. Before the mountains were made, and ere ever thou hadst formed the earth, from everlasting to everlasting thou art God: Ever­lasting in thy self, in love, in the fruits of thy favour, towards thy people, which thou hast chosen, in wrath and indignation against the obstinate, and disobedient. O God thou art great, and wee know thee not, neither can the number of thy years bee search­ed out; Isa. 40.15, 16. All powers on earth [Page 181]come short to bee shadows of thy greatness; The Nations are as a drop of a bucket, less than nothing, and vanity before thee.

Quest. How must wee apply these things to the heart?

Answ. Wee must stir up our selves to magnifie the Lord, love, fear, reverence, and trust in him for ever. Great is the Lord, and worthy to bee praised: for hee sitteth upon the circuit of the earth, and stretcheth out the Heavens like a curtain: He bringeth the Prin­ces of the earth to nothing, and lifteth up the meek to honour: Great is our Lord, and of great power, his understanding is infi­nite. The men of this world la­bour to set forth the state, and magnificence of earthly Mo­narchs, the largeness of their do­minions, greatness of their power, continuance of their [Page 180]house. Oh my soul, why art thou so silent, awake, and sing aloud of the praises of God, whose greatness is infinite, eter­nal, incomprehensible, thou canst not by searching finde him out: but remember to magnifie his work, which men behold. E­very man may see it. Man may behold it afar off; Love the Lord, Oh my soul, and stick fast unto him as thy life and treasure. Hee is that infinite, unbounded, eternal goodness, passing all humane both search, and sight, that filleth and includeth all things. Alass, how do wee af­fect a thousand things that can­not bee effected, or if obtained, do vanish, or cloy, and can no more satisfie desire, than salt water quencheth thirst? Oh that true love, like a strong stream, which the further it is from this [Page 181]head of eternity, would run into it with greater violence. In Gods love there is no mixture of sor­row; no want of delight, fulness of pleasure, all manner of con­tentment. Alas! alas that e­ver so many cold winds of temp­tation should blow betwixt God and our hearts, to make our af­fections cooler unto him. What dull metal is this wee are made of? wee have the fountain of felicity and eternity, and yet complain of want and weariness. Do wee freeze in the fire, and starve at a feast? Have wee God to injoy, and yet pine, and hang down the head? Let mee have my God, and let mee ne­ver want him, so shall my joyes bee lasting, pure, incomprehen­sible: for possessing him that is the pure, eternal, and an all-suf­ficient good, how should I not [Page 184]finde fulness of joy, and content­ment in him? Oh my soul, fear the Lord, and stand in awe of his Majesty, for hee is a great God, and terrible, a King above all Gods. At his presence the earth trembleth, the mountains quake, and the foundations of the world are shaken: The Angels can­not behold his glory, the Sun and Moon are not clean in his sight. Fear the Lord, and de­part from iniquity; harbour no wicked plot in thy breast, con­trive not evil in thy thoughts: for thou hast to deal with a God that is light of hearing, who dwelleth in thy heart, and knoweth thy Imaginations long before: And what needs any o­ther evidence when the Judge is witness? His eyes are as flaming fire, his feet are as burning brass, hee will tread down the wicked [Page 185]in his wrath, and vex them that hate him. Serve the Lord with fear, and commit thy self to him in well doing. Trust in the Lord at all times, Hab. 1.12. Psa. 55.18, 19. and stay upon his mercy. Hee is the everlasting Rock, constant in promises, e­ver present for our aid, un­changeable in love and favour. No place can hinder God from doing us good; distance, or dif­ficulty may bee impediments to all the creatures to stay their help, but God at a blush fills all places, to comfort, or con­found (as it pleaseth him.) Hee that is freed from dimensions, may pierce, and penetrate, enter and pass whither hee pleaseth, without probability, or possibili­ty of resistance. Hee hath crea­ted the world, and yet is not weary, his provision is no whit abated, his power nothing dimi­nished: [Page 184]Let him carry us which way hee will, make the passages never so troublesome and peril­lous, yet the same hand that makes them hard, will make them sure; and if wee bee faith­ful to him, will master all the difficulties for us. Let him cast us into such great miseries of long continuance, that hee seem to forsake us, as if hee would not return to our help, yet wee know that hee is everlasting, the Holy One of Israel, who can­not leave them for ever that rely upon him. O God, as I have trusted thee with the be­ginning, so will I trust thee with the finishing of my glory: And though never so many or main hinderances of my salvation of­fer themselves, and after all hopes threaten to defeat mee, yet faithful art thou who hast [Page 185]promised, who wilt also do it.

Quest. I would now hear how wee must proceed to meditate on the Love of God?

Answ. Wee must consider of the efficient cause, subject, end, objects, effects, properties, and kinds of this Love; what is like, what opposite unto it.

The Love of God signifieth either that love whereby God loveth us, Joh. 5.48. 1 Joh. 3.17 1 Joh. 2.15 or that affection whereby wee being united unto God, do rest in him with plea­sure and delight: Of this Theo­logical virtue first, in order, not the first, in fruit, and continu­ance, the greatest, the end of the Commandement, the bond of perfection, the fulfilling of the Law, I purpose to meditate by the grace of God. This Love is a grace supernatural, and is neither in us by nature, [Page 188]nor can bee acquired by our en­deavour. Yea, the measure of love is not defined according to the endeavour of the received, but the pleasure and will of the Spirit measuring and pouring it into every one.

The author, or principal cause of Divine Love, is God him­self, by his blessed Spirit renew­ing, and regenerating our hearts to the love of his Majesty. Love is the fruit of the Spirit Gal. 5.22. Joh. 4.7 Eph. 6.23. He that loveth is born of God. Love is of God, and God is love: Hee lo­veth us in his well-beloved, and is the ever-springing fountain of all love in us. The Spirit open­eth our eyes to see and behold the incomprehensible goodness of God, without which there is no love: For of a thing un­known there is no desire. The same Spirit infuseth the grace of [Page 189]love, whereby wee are enabled to love God, and quickened un­to it; Rom. 5.5 whereas of our selves we are destitute of all power and a­bility to every spiritual duty. And the Spirit sheddeth abroad the love of God in our hearts, whereby they are warmed to love God a­gain: The means which the Spirit useth for this purpose, is the Word of Grace revealing the incomparable love of God in Jesus Christ towards us most miserable wretches.

The less principal cause of love is man renewed by the Spi­rit. 1 Joh. 4.7 Deut. 30.6 Man regenerate doth love the Lord, not of himself, but by the grace of God: The Lord thy God will circumcise thy heart to love the Lord thy God with all thy heart, and with all thy soul. Faith well rooted, will Gal. 5.6 Quantum cognosci­mus, tan­tum diligi­mus. animate, quicken, and move love. Faith [Page 188]and Love are both graces super­natural, infused at once in the same instant of time; but in or­der of working, Faith hath the precedency, and kindleth Love.

From this it followeth, that the subject of Love is a renewed heart, inlightened with the true saving knowledge of God, puri­fied by Faith, and seasoned by Grace. For Love is a spiritual af­fection in the reasonable part, presupposing knowledge, and affiance, whereby the soul go­eth forth to imbrace the good it apprehendeth.

The end of Love is the pos­session of God as the chief good. Love (as wee see) makes man and woman one, and so it doth couple us to God. It is a weight whereby the heart is inclined toward God, and wholly carried unto him.

The object of Charity, is God in Christ; God is to bee loved, not only as hee is good, merciful, gracious, long-suffer­ing, and bountiful; and as hee doth love, and daily lade us with his blessings: But also as hee is wise, just, and powerful, even as hee doth chastize and visit us with severe corrections: For as the true love of children to­wards their Parents doth effect this, that they love their Pa­rents, and perswade themselves that they bee beloved of them, though they bee reprehended, crossed, corrected, and cannot obtain what they will; so true Love doth look to God when hee sendeth persecution, war, sickness, or any other calamity. God is to bee loved in Christ, in whom hee is well pleased, greatly delighted in us: If any [Page 192]man love not the Lord Je­sus, let him bee accursed. Christ hath redeemed us unto God, and reconciled us being e­nemies. Hee is ordained of God to be our Lord and King, ad­vanced at the right hand of his Father, to give salvation unto Israel. Love is a supernatural gift or Grace, whereby wee Psa. 63.8 Josh. 22.5. Deut. 4.4 cleave to God in Christ, and desire to possess him with joy, and comfort.

The acts, or effects of Love, presupposed, or comprehended under it, are these.

First, 1 To acknowledge God to bee the chief good, and with most earnest desire to bee carri­ed towards him, that wee might bee united to him.

Secondly, 2 To rest, delight, and rejoyce in him, and to desire nothing above him, nothing a­gainst [Page 193]him, nothing equal unto him.

Thirdly, 3 To seek the ad­vancement of his glory, and to think, will, speak, or do, what is acceptable in his sight, whether wee have to deal immediately with his Majesty, or others per­taining to him: Hee that loves God, will love what the Lord loveth, and hate what hee ha­teth, do what hee commandeth, and forgo whatsoever is forbid­den; Whose keepeth the Word, 1 Joh. 2.5. in him verily is the love of God per­fected.

Fourthly, 4 To neglect no oc­casions which are or may bee of­fered for the exercise of piety: Love is diligent, and laborious.

Fifthly, 5 To love them that fear God, for his sake, and to draw as many as possibly they can, to the knowledge, and obe­dience [Page 194]of the truth: If wee love one another, 1 Joh. 4.12 God dwelleth in us, and his love is perfected in us.

The Properties of Love are,

First, 1 It cannot bee lost; the act of Love may bee intermit­ted, but the grace cannot bee lost; for the gifts of God are without repentance; the life of grace is everlasting.

Secondly, 2 It is imperfect in this life, and ever wanting some­what that may bee added to it; for as long as wee live here, it is far short in degree to that the Law requireth.

Thirdly, 3 It is sincere and en­tire for nature, though for de­gree defective. True love is not maimed in parts, though it bee not come to full growth.

Fourthly, 4 It increaseth by de­grees in this life, and shall bee perfected in Heaven: When [Page 195]Faith shall cease, then Love shall come to full strength, and glo­ry. Not that the Saints can love God in measure answerable to his goodness, and excellency: for a finite virtue cannot infinite­ly love the infinite God, the in­finite Beloved; but their love shall bee preserved so far as a creature is capable.

Fifthly, 5 It is most pure and comfortable, free from all mix­ture of sorrow and vexation: Men, though never so loving, are compassed with infirmities, subject to passions, and many things may befall them; they may do somewhat that is to us occasion of grief, and pain: but in the Lord, each Christian heart shall ever finde matter of solace and refreshing, never of vexa­tion, and discomfort, if the fault bee not in himself. Oh the ex­cellency [Page 196]of Love, what is it but the gate of Heaven, the begin­ning of everlasting happiness, not the least portion of that glo­rious inheritance which wee shall then fully possess, when love is grown to perfect ripeness!

The degrees and kinds of love are diverse. Wee love God for good things received, or benefits past; wee love him also for the good wee expect, that is eternal happiness, with the com­forts of this life; and wee love him for himself, and for his own glory. God is to bee loved for himself, and not for another end, form, or efficient; for hee is the last end of all things, his essence is perfect goodness, his goodness is from himself, and not from an external efficient: but nothing hinders why God should not bee loved for his blessings received, or hoped for.

Each grace of the Spirit is for original divine, in nature excel­lent, for use necessary, bending towards Heaven: but if compa­rison bee made, love must have the preheminence for use and continuance. The dignity and sweetness of love will appear by the baseness of what is opposite: That is best whose contrary is the worst: Now what is more abominable, hateful, pernicious, so full of vexation, and horrour, as the love of sin, love of the world, and hatred of God? As continual fear, unquietness, dis­content, doth accompany these with eternal confusion in the lat­ter end: So unspeakable joy, peace, contentment, security do wait upon it; and the end shall bee everlasting glory, and full fruition of God, in Heaven.

Quest. How must these things [Page 198]bee applied to the heart?

Answ. Wee must stir up our hearts, to the hearty, intire love of God, by examination, ta­king shame to our selves for our manifold slips, and great slack­ness, complaining of our great bondage, and inability to raise up our souls, hearts, wishing and longing to bee fired with the love of God, calling upon our selves to bee more hot, and fer­vent, and seeking unto the Lord, by earnest, and hearty prayer.

Love the Lord, Oh my soul, and all that is within thee, love him with all thy strength, and let his glory bee dear unto thee, for hee is the object of love, gracious, Affectus amoris pro objecto ha­bet pul­chrum & bonum. merciful, long-suffer­ing, abundant in goodness, and truth: hee is thy Father, thy God, thy Husband, thou art bound unto him by covenant; [Page 199]his love to thee is free, and of meer grace; thy love to him is debt, many waies due from thee, deserved by him: Hee loves thee for thy profit, thou art to love him for thy own good, for in his love stands thy perfection: Hee is the chief good, absolute, all-sufficient, the rest, and stay of the mind, beyond which it can desire nothing, in whom it findes incredible joy, and com­fort, and shall possess everlasting consolation, when it is imme­diately united to him by vision, and love. The former blessings thou hast received, the future good things thou dost expect, and look for, do challenge this duty at thy hand. Publicans and sinners love those that love them, and for kindness return affection: God hath loved thee first, loved thee when thou wast [Page 200]not, when thou wast miserable: Hee hath laden thee with his benefits, given thee more than thou wouldest desire, and pre­vented thee with favours which thou never didst ask; hee made thee of nothing, hee is thy pre­server, redeemer, Saviour, who hath delivered thee from death, and hell, and vouchsafeth unto thee, life and mercy; his bles­sings upon thee are innume­rable, pass all thought and reckoning. What canst thou render less than hearty affection for these inestimable favours? Oh my soul, thou canst not love thy self truly, if thou love not him above all things, for thou art coupled to him by love, in whose presence is fulness of joy, without whom to bee, is to bee most miserable. Thou canst not but desire happiness, but hap­py [Page 201]thou canst not bee without love. But ah wretch that I am, I finde mine affection is weak toward God, strong to vanity. Those wee love, do wee not love to bee present with them? If they bee absent, do wee not think long till they return again? Are wee not grieved to hear them wronged by word or deed, whom wee esteem dear­ly of? are wee not desirous to give them content? doth it not cut us if wee do them any harm? Are wee not with them in thought, though absent in bo­dy? glad of a letter that comes from them? is not the messen­ger welcome that can bring us tidings of their welfare? But I finde little joy in coming pub­lickly or privately into Gods house, or presence. I think little of him, and that but over­ly, [Page 202]I speak little to him, and that not without weariness and distraction. Nay, I am like those children, who can play abroad all the day long, and never care to look unto their Parents: When did my heart long to re­turn home, and to bee with Christ? Though God through sundry troubles do even smoak mee out of this world, yet I will not come away in mine affection. When I see Gods name blasphe­med, and all wickedness com­mitted, do mine eyes gush out with tears? or do not I offend daily, and pass it over, taking too light penance of my self? It is irksome to mee to do his will; I do not long for his presence, nor bewail his absence; I do not study to please him in all things, nor can I rejoyce in the prospe­rity of his Saints: when I my [Page 203]self am in misery and distress, I cannot prize his favour, am not cheared with his promises, do not delight in his statutes above all things: His Word is his Let­ter sent unto mee, but I am not glad and diligent with care and conscience to read it; vanity hath stollen away my heart, and the transitory bewitching pleasures of the world (which cannot profit) have taken up my thoughts. This hath been mine impudent behaviour a­gainst thee my God, which I cannot with any words of indig­nation sufficiently discover.

If a woman should bee dead in the nest, when her husband were before her, but should bee affectionate to every stranger; if shee should not care how long shee were absent from him, but think her self best while they [Page 204]were asunder; if shee cared little how her loving husband were offended, casting that at her heels, which hee takes to heart, were not this shameless beha­viour in her? And shall I not bee ashamed to shew no more love to thee, to whom my soul is married in Christ? Oh my soul! what canst thou finde in the world, why thou dost affect it? it hath bred much vexation and sorrow, thou hast been crossed and molested with it, the more thou lovest it, the greater trouble & discontentment thou findest therein, and wilt thou still take pleasure in thy pain? what canst thou not finde in God, and that above all thought and con­ceit, why thou shouldest intire­ly cleave unto him? what occa­sion couldest thou finde at any time to draw thy affection from [Page 205]him? wilt thou leave the fat­ness, and marrow that is in the house of God, to feed upon the refuse, and scraps that this world affords? Ah wretch that I am! who shall deliver mee from this bondage of sin? I am full of uncharitable and false love. I can love my self, I have affection enough to the things of this world, to the gifts of God, and those the meanest, more than to the giver; as har­lots to rings, gold, bracelets, more than to the sender. But I have not power to raise my soul to the love of God in Christ, here my affections lye dead, and will not mount aloft. Oh that the love of God did possess my reins in such sort, that in thought I might bee still with him, re­joyce in his presence, and walk before him in dutiful obedience! [Page 206]Oh that my heart did burn with love that is strong as death, hot as coals of Juniper, that hath a vehement flame that no waters can quench, no floods can drown, no allurements can draw aside. Why art thou so dead, Oh my soul? why dost thou not lift up thy self to the love of God? whom hast thou in Heaven but him? and who in earth is to bee desired in comparison of him? for whom dost thou reserve thy prime affection? for the world, sin, vanity? Oh adulte­ress, knowest thou not that the amity of the world is enmity with God? thou hast gone a­stray, and deeply defiled thy self with the love of sin, return now unto the Lord, and embrace him with most intire and dear af­fection: what thou hast bestow­ed upon the world, pleasure, [Page 207]lusts, carnal delights, to thy great discomfort, now set it wholly upon things above, that it may finde rest and comfort. Oh Lord, I beseech thee, who art only able to purge my heart of all filthy, prophane love, and to fill it with the pure love of thy holy Majesty, this is thy pro­mise, I will circumcise your hearts, and make you love mee with all your hearts; therefore I am bold to make this prayer, and will confidently wait upon thee for this mercy.

Quest. How should a man pro­ceed to meditate on the Fall of our first Parents?

Answ. Hee must consider the subject, causes, and end of that act, aimed at, but not ob­tained; the degrees, properties, and effects of it.

By the Fall of our first Pa­rents, [Page 208]wee understand the first sin of Adam, and Eve, where­by they transgressed the Com­mandement of God, in eating the forbidden fruit: this is fit­ly so called, because, as an heavy body falling upon some hard and sharp rock is greatly brui­sed, and hurt: so man, after hee had received so many, and great gifts from God, sinning wicked­ly against his express charge and commandement, did grievously wound himself.

The subject of this transgres­sion was our first Parents Adam, and Eve, made after the Image of God, perfect in stature of bo­dy, and strength of mind, en­riched with excellent preroga­tives of liberty and dominion, planted in a garden of delights, that they might dress it, and keep it, favoured of God, and [Page 209]admitted into near fellowship with him.

The principal outward cause of mans disobedience, was Sa­tan, the Prince of darkness, that old murtherer, who being fallen from God, and shut up under condemnation, did with incre­dible fury, and malice, seek the dishonour of God, and the de­struction of mankind: This en­vious one spying his opportuni­ty, set upon the woman, as the fitter to be made his prey, when shee was alone; and by his sub­tilty beguiled her; The Serpent, the most subtil of beasts which the Lord had made, was the instrument that hee used to se­duce the woman; and the wo­man her self being first in the transgression, was made the wil­ling instrument of her husbands destruction. The quality of the [Page 210]fruit as it was good for meat, and pleasant to the eye, was by accident a cause that mo­ved them to eat, which yet they might, and ought to have forborn, having liberty to eat of all the trees in the garden be­sides, and being strictly charged upon pain of death not to taste of it. The just, and good Law of God was a blameless occasion of mans sin, as it did forbid an act in it self indifferent, that it could not bee done without sin. The Law and Sin, as well as the Law and Obedience, work to­gether, though in a distinct man­ner: for of Obedience the Law is a principal cause, but of sin an accidental, as working besides his own scope, and main drift, which is to savour nothing but life, and also as a contrary to sin. The Lord in his wise providence [Page 211]did work in the fall of man, as the Law by accident was occa­sion of it, but hee is not the au­thor of his sin, hee did not con­strain him to offend, not with­hold from him any grace, that by Covenant, or otherwise hee was bound to give him.

The principal inward cause of this transgression, was the will of man, freely turning from the Commandement of God, which hee might and ought to have o­beyed, but would not; and wil­lingly hearkening to the sug­gestion of Satan, which hee should have resisted, but did not. The sin of man was the eating of the forbidden fruit, not abso­lutely considered in it self, but in respect of the Commande­ment and charge whereby God had severely forbidden the ta­sting of the fruit of that tree, [Page 212]and had threatned punishment to them that should transgress.

In evil actions no end can properly bee assigned, for the end is of a good thing, and to be desired. But Satan in that temp­tation aimed at the dishonour of God, and the damnation of Man. Man being deceived by the old Serpent, proposed this end to himself, but obtained it not; that hee might satisfie his superiour affection to the Image of God, and his inferiour to the fruit of the tree. The Lord, who bringeth light out of darkness, out of his infinite wisdome did order this evil to the setting forth of his mercy, and justice, and the utter confusion of Satan, contrary to his purpose, and in­tendment.

In this their disobedience wee may observe these degrees: The [Page 213]impression of the suggestion; obscuration of their thoughts concerning the excellency of God; forgetfulness of what was done before, and what God commanded; doubting of the truth of God; tickling of ambi­tion, whereby the woman af­fected great power, dignity; cre­dit to the flatteries, and allure­ments of Satan, and familiarity with him, and inclination of will to the forbidden fruit.

First, 1 This was the first sin committed by man, in it self most hainous: the fountain of all other evils, both of sin and punishment. Many things do shew the greatness of this sin.

1 It was the transgression of that precept which God had given for the trial of mans obe­dience, and so was an absolute denial of subjection, and renoun­cing [Page 214]of obedience: As the per­formance of it had been an open profession of submission and due obedience. It was not a breach of some particular Commande­ment, but an universal denial of all the branches of obedi­ence.

2 It was intollerable, that man being inriched with so ma­ny graces, priviledges, and bles­sings, should presently forget God, being so much indebt­ed, and bound unto him in love for his inestimable fa­vours.

3 Amongst so many trees in the Garden, it was easie for man to forbear the pursute of one; and being made after the Image of God, hee might have resisted the temptation of Sa­tan: Wherefore to suffer him­self to bee drawn away in that [Page 215]manner was an hainous of­fence.

4 This sin was committed in Paradise, where the tree of life stood in their sight, and God had manifested himself unto them familiarly. In respect of God, the Law, the Offender; this sin was hateful, and noto­rious.

Secondly, 2 This sin was not the proper sin of our first Pa­rents, but the common sin of all their posterity, who were in their loins when they did offend, and afterwards by natural propa­gation descended from them: for they did represent all man­kind, which was propagated from them as the root.

Thirdly, 3 The effects of this sin stayed not in the first authors of it, but spread, and stretched themselves over all mankind: [Page 216]For if they whose Parents are infected with any disease, their children do possess it by inheri­tance; how is it possible that our first Parents, being deprived of the Image of God, wee their posterity should spring of them perfect, and without maim? For the beginnings of all things are all that in power which doth spring from those beginnings, for the virtue that is in the begin­nings, is communicated to the things which receive beginning from them: Like egg, like bird; what is in the root will bee in the branches, and the vice or fault that is in the beginning, is common to the thing begun. The punishment of this sin doth degenerate into sin, As the want of holiness, and proneness to evil, is not only a judgement inflicted for sin, but it is sin, and [Page 217]the cause of sin; One sin begets another, and the second is an ef­fect of the former, both proper­ly, and accidentally.

The effects of this first sin are bitterness it self, to wit, in re­spect of mankind in general, wrath, blame, guilt, depriva­tion of Gods Image corruption of nature, spiritual bondage, subjection to death temporal, and eternal. God is offended in that his Commandement is de­spised to the derogation of his soveraignty; sin is vile, and naught, deserving blame; man is guilty, and tied to punish­ment, whence issueth griping of conscience, fear of the angry Judge, and dread of punishment. The loss of original Justice fol­lowed the act of sin, in whose room succeeded corruption of the whole man, in every power, [Page 218]and faculty. Thus the liberty of man was turned into mise­rable servitude, and hee became bondslave to sin-revenging ju­stice, as his principal Lord; to the Devil, and his Angels, and to the power of his accusing and condemning conscience, as the Lords Ministers. Moreover, the natural man hath no spiritu­al liberty, to do any thing spiri­tually good, as hee did before sin entred, but is led as a slave, by lusts, by passions, by objects, which please him: So that hee is in a brutish bondage. And death entred into the world by sin, Rom. 5.12 and is gone over all men, for as much as all men have sinned.

In respect of Adam, and Eve, the effects are common to both, or particular to either.

1 The common are sense of nakedness, shame, fear of the [Page 219]angry Judge, slight, and desire to hide themselves from the presence of the Lord, ejection out of Paradise into the cursed Earth, and stopping the way that they might not enter to eat of the tree of life.

2 The particular effects in respect of Adam, are, that the Earth is accursed to bring forth briars, and thorns; that he should till the ground in labour, and eat his bread in the sweat of his brows, till hee return unto the dust.

The woman was sentenced to conceive and bring forth in for­row, and to bee in painful sub­jection to her husband.

Satan intended the dishonour of God, and destruction of man­kind by that temptation: but it turned to his confusion, and o­verthrow. The seed of the [Page 220]woman hath bruised the Ser­pents head; his power is crush­ed, and his devices frustra­ted.

Nor did the instrument of the Devil escape unpunished: the Serpent is accursed above all the beasts of the earth, most wretch­ed, and ashamed to appear a­broad; hee is adjudged to creep upon his belly with pain, to eat the dust for meat; a grievous diet. And the Lord hath put enmity betwixt him, and the woman.

All sin, especially prophana­tion, and contempt of the Sacra­ment, is like to this of our first Parents in some sort, but this was the first sin, the fountain of all sin, the sin of man and his posterity: for Adam received, and lost integrity both for him­self and us.

Quest. How are these things to bee applied unto the heart?

Answ. Wee must work our heart to humiliation, stir up our selves earnestly to seek help and deliverance, and acknowledge the justice of God in correcting, and his incomprehensible mercy, in vouchsafing means of recove­ry unto man. How is man fallen from his first dignity and good estate? hee was created holy, and happy, furnished with grace, and set in place of high renown. Thou Lord didst crown him with glory and honour, and ga­vest him a patent for his poste­rity, that they should live in blessedness before thee. But wo is mee! what alteration do I finde? Man hath sinned, and God is displeased. Man that was the beauty of the world, the beloved of God, is now the [Page 222]map of misery, the object of di­vine revenging justice: His mind is besotted, his conscience unquiet, his will and affection poisoned with sin, fear, dread, horrour, and trembling posses­seth his reins; his body is na­ked, deformed, subject to an­noyance of heat, cold, distemper many waies. The Free-man of God, the Lord of the creatures, is brought into most miserable, and sore bondage unto Satan, sin, his own conscience; who can comprehend the miseries of this life, whereunto hee lyes open? No words can describe the spi­ritual plagues that are seized upon the soul already, nor the dreadful torments that are pre­pared for him in hell for e­vermore. Oh my soul, enter into thy self, consider, and bewail thy natural estate: thou [Page 223]art exposed to suffer a thousand evils, to wearisome vanity in e­very thing, yea through fear of death, the upshot of evils, thou art in bondage all thy dayes, while in that state thou abidest. Pharaoh did never put Israel to such hard service, as the Devil putteth thee to while thou art under his power. Thou art sick, filthy, naked, crooked, fallen from the love of God, more odious in his eyes than the stink, or filthy savour of a dead corps in the nostrils of man, ex­posed to the torments of Hell, shut up under the curse of the Law, abidest under wrath. How do men of the world take on, when they have lost a great friend, upon whom all their hopes depended, when they bee cast from the top of honour, in­to the gulf of misery, poverty, [Page 224]and disgrace? weep, oh my soul, and pour out tears in se­cret, for thou hast lost thy glo­ry, art spoiled of thy ornaments, and hast provoked the Lord to anger by thy inventions. The brute beasts take it as a grievous thing to bee insnared, and taken, and wilt thou laugh in the midst of bondage, and count it liberty to bee a slave of Satan? Death is terrible, and wilt not thou fear Hell, which followeth after it, as a desert of thy transgression? Ah miserable man, and the more miserable, that thou art senseless of thy misery; yet now that I know my disease, I will seek for remedy. The sick per­son will take bitter pills to reco­ver health, the bondman desires liberty, the captive freedome, the condemned a pardon: My present case is very wretched, [Page 225]and in no case to be rested in. Nature teacheth all creatures to shroud themselves from dan­gers, or being in distress to seek help without delay, much more am I to bee moved with mine estate, who am subject to eter­nal death, which hath already seized upon mee in a spiritual death of soul, and mortality, or dying state of the body; wee will meet a disease betime, la­bouring to rid our selves of it; if any thing threaten our name and estate, wee will indeavour quickly to free the one, and the other: But whither shall I fly for succour? where shall I finde the Physician that is able to cure, and redeem mee from the tyranny of Satan? Set mee free from the fear of Hell? I am e­ven at my wits end, not know­ing which way to turn. Oh [Page 226]Lord, I am utterly destitute of all means to help my self, it is not in my power to satisfie thy justice, overcome death, or deliver my soul out of the hands of the Devil: I cannot think a good thought; I know not, nor of my self can know the way of Life, or means of my recovery. Blessed God, as of thine infinite mercy thou hast ordeined, so I pray thee reveal unto mee the way how I may escape eternal death deserved by my sin, and bee made partaker of everlasting happiness, through thy special grace. Righteous art thou oh Lord, and just are thy judge­ments, I know that in very faithfulness thou hast afflicted mee, and that I have deserved much more than ever I felt from thee; Thou mightest have cast mee for ever out of thy pre­sence, [Page 227]and given mee my por­tion with the Devil, and his Angels: But loe thou dost correct mee in measure for my good, to purge mee from sin, and bring mee unto repentance, that I might bee saved. Oh my God, I will magnifie thy name, for thou hast redeemed my soul from death, my darling from the power of the doggs. This mercy was not shewed to the Angels, Creatures more excel­lent than man. Should one re­deem us from the state of villa­nage, or ransome us from the Gallows, wee would think wee could not bee thankful enough; But Lord thou hast redeemed mee from revenging Justice, from the power of the De­vil, holding mee under the curse, from the power of con­science justly condemning mee, [Page 228]from the power of sin command­ing as King: How great is thy mercy towards mee! I am not able to comprehend it. As my sin and misery hath abounded, thy mercy hath abounded much more.

Quest. Let us now hear what order is to bee observed in Me­ditation of sin?

Answ. Wee must call to minde, and discourse with our selves of the causes, ends, pro­perties, and effects, and kinds of sin: what is contrary unto it, what like, and what unlike.

O my soul, what is sin where­with thou art beset and stained, yea miserably besotted, since the fall of Adam? what is it but the privation of Gods Image, and corruption of the soul, an aberration from the rule of per­fection, an evil disposition of the subject, turning aside from the [Page 229]path of life, and swarving from the mark and end that all should aim at?

God is the fountain of all good things, the giver of eve­ry good and perfect gift; but sin was not created by him, can receive no approbation from him. God cannot possibly sin; for hee may work besides his rule who may sin: But Gods Rule is his most just and wise will, which hee cannot but work after, no more than hee can de­ny his own nature. God cannot bee the author of sin in and with his creature, as hee is of e­very good word, and work; for that which the creature doth, God being the author and prin­cipal worker of it, hee must in­form the manner of it by his Commandement, and work it in him by his Spirit: But it is [Page 230]impossible for the creature to sin, in working after that which is commanded him of God; God cannot so far will sin, as to approve it for good in it self; it hath no proportion to his na­ture. It is such a thing as hee cannot bee author of in the crea­ture, nor yet the creature work while it keepeth communion with him, wherefore God can­not allow it as good in it self. The Lord perswadeth to obe­dience, threatneth the sinner, commandeth the practice of ho­liness, punisheth the disobedi­ent. Hee is just and holy in him­self, in all his waies, and cannot bee tainted with the least spot or blemish: Jam. 1.13. Thou oh God temptest no man, as thou canst not bee tempted of evil; and if it bee not of God, it cannot bee good; for hee is the absolute original [Page 231]goodness, from whom cometh every good by participation.

The cause of sin is some vo­luntary agent, that worketh be­sides Rule, and comes short in goodness required: Sin it self is an aberration, the subordinate and deficient cause of sin, is Sa­tan, or man himself revolted from God; Satan soliciteth, the flesh inticeth, the will consent­eth, and so sin is finished: The Devil was made an Angel of light, but hee abode not in the truth, and being fallen from Heaven, ceaseth not to draw o­thers into the same perdition. God made man righteous, but hee found out many inventions; this is the cause, but what is the end of sin?

Of evil there is no end, for that is never good; No gain to bee gotten by that which is [Page 232]naught and vile; the poisoned stalk can bear no wholesome fruit. Satan in tempting aimeth at mans perdition; Man in sin­ning intendeth the satisfaction of his lusts; The Lord doth by his providence order it to the glory of his name; but of sin pro­perly there is no end to the sin­ner: God takes occasion by sin to give the promise of the Me­diatour. Hee can use sin for a punishment, Rom. 1.24. for the exercising of his children: No speech from Shimei, but sinful, reviling speech was Davids exercise; but yet the goodness that cometh by sin is not of, nor through it by nature, but from the infinite wisdome of God, who knoweth how to work good out of evil.

Let us somewhat inquire into the properties of this poison: e­very sin is mortal in its own na­ture, [Page 233]it deserveth and bringeth death endless, and easeless, of soul and body; for it is a turning aside from God, who is the life of the soul; it is a breach of his Law, an offence against his in­finite Majesty. If a man sin a­gainst the Majesty of an earthly Prince, hee is punished with temporary death, or perpetual imprisonment, if hee could bee supposed to live alwaies hee should lye in for ever: How much more deservedly am I subject to eternal death, who have sinned against an eternal God? Every sin in its own na­ture is accompanied with final impenitency: Hee that sinneth once, can never cease to sin by any natural power; sin is a run­ning leprosie, that cannot bee stayed; the soul that is once di­stempered, must go amiss for [Page 234]ever: (if it bee not rectified by supernatural power.) It is of grace that sin is pardoned, it is of supernatural power that any soul is set free from the power and tyranny of it. For being once enthralled by voluntary submission, wee cannot after draw back and work delive­rance. Sin is of a soiling nature, and defileth all it toucheth; E­very good work and holy ordi­nance. To the unclean all things are unclean. The Word, Prayer, Sacraments, Alms, eve­ry thing is polluted by that touch. Corrupt qualities are more apt to hurt, than sound to heal; one rotten sheep may in­fect the whole flock, but cannot bee cured by them. One filthy ragg stained with the plague may infect a whole pack; but the clean garment cannot purifie [Page 235]it. If a common garment touch holy flesh, the garment is not sanctified, but the flesh pollu­ted. The prayer of the wicked is an abomination to the Lord. Sin mixed with Gods ordinances, is like poison mingled with whole­some meat, that corrupteth it for our use and nourishment.

Mark and consider well the effects of sin, O my soul! the waters of this fountain are bit­ter, the fruits of this tree unsa­voury. They that sow iniqui­ty, shall reap vanity; and they that follow vanity, forsake mer­cy. Affliction pursueth sinners, and shall overtake them to their cost: without question the wages of sin is death. Look as it is with men, if they turn themselves from this aspectable light, they are forthwith environed with darkness: So man turning away [Page 236]by his sin from God the Father of lights, from whence every good gift cometh, hee cannot but bee forthwith in outward and inward darkness. By reason of sin the soul is dead in ignorance, and lust: So that they have in them a seed apt to bring forth every sin: Our bodies have mortality as a worm corrupting them, our conditions are expo­sed to a thousand vanities, and wearisome courses, and these are the beginnings of evil. De­spair, darkness, fear, horrour, and shame are the companions of sin; disgrace, sickness, poverty, loss of goods, the best fruit it bea­reth. Hast thou lost any bles­sing? sin hath robbed thee of it; dost thou want any good thing? sin keepeth thee from it; art thou annoyed with evil? thy perdition is of thy self; sin sets [Page 237]man at odds with God, the Law, his own conscience, all creatures, and with himself. Oh what a drudge is man made to his lusts by sin! what confusion, vexa­tion, bitterness, doth lodge in the heart continually! Look in­to the world, and see what de­solations it hath made. How are the mighty slain, and glorious Kingdomes laid on heaps? Is not sin the cause of all disorders, wars, confusions, bloodsheds, fa­mines, and pestilences that ever were in the world? The sor­rows of this life are many and grievous, but nothing compa­rable to spiritual and eternal mi­series that sin bringeth with it. Oh that thou didst behold how miserably the soul is mangled, defaced, wounded, imprisoned by it; the light of nature, ter­rour of conscience, power of [Page 238]grace is not able to set forth or comprehend the desert and fruit of sin; for the full wrath of God which shall bee executed upon the ungodly, exceedeth all that can bee imagined. If the wick­ed prosper for a time, sin turn­eth their blessings into curses: The Table, and by proportion, the wealth, strength, and ho­nour of the wicked are dange­rous snares wherein they are caught to bee destroyed. It is misery to sail to Hell with the pleasantest wind; and to live in fat pastures to bee fed unto e­ternall slaughter.

This cursed sin is a monster of many heads, a serpent with many stings, the kinds cannot easily bee reckoned, the number passeth all count. It is original that is born and bred with us, or actual that is brought forth by [Page 239]us: That is the filthy corrupt fountain, this the filthy stink­ing puddle water that runneth from it; that the cursed root, this the bud, and blossome of that venemous tree.

Again, there are sins of de­fects, omission, and commission; for sometimes the soul worketh for matter that which is requi­red, but in other manner than God hath prescribed; Some­times it doth suspect, and cea­seth to move after the good commanded, and sometimes it doth move it self to something which is forbidden, which is the greatest, and highest kinde of e­vil. For as in a wife, not to love her husband is a great lewd­ness, but not only to neglect his love, but to turn to the em­bracement of strangers is much more hainous: So for the soul [Page 240]not to cleave to God in doing righteousness is sinful, but to leave him, and turn to love and like any kinde of unrighteous­ness, this is most sinful.

Moreover, it is either inward, lurking and boiling in the heart, by evil thoughts, motions, de­sires, wishes, consent; or want, and slackness to think, devise, remember, and effect what is praise-worthy; or outward, breaking forth in life and con­versation, both in word, and actions.

Sometimes it liveth in us, but lieth dead, and stirreth not with violence; and sometimes it ra­geth boisterously, and carrieth us headlong to that which is forbidden.

Sometimes it rusheth imme­diately and directly against God, and sometimes it reacheth more [Page 241]properly to the hurt of our neighbour. Oh my soul, look into thy self, and thou shalt finde the branches of this venemous tree to exceed in number: Thou hast sinned against God, thy neighbour, and thy self; thou hast sinned of ignorance, infir­mity, negligence; and presump­tion; Thou hast been led away with the lusts of the flesh, the lusts of the eye, and pride of life: Sin ever moveth, often­times stirreth violently, and o­ver-ruleth many times to the committing of what is evil, and hinderance of what is good. Thou hast offended in that which is evil in it self, and thou hast come short in that which is good and honest, not doing it at all, or failing in the manner, measure, and circumstances: Who can tell how often hee of­fendeth? [Page 242]The number of my sins cannot bee reckoned, nor the filthiness discovered.

Piety is amiable, lovely, ho­nourable, sin loathsome and a­bominable. The fear of the Lord makes the face to shine; but impiety and sin dis-figure the face and Image of God in him. The man that feareth the Lord shall bee praised; but a vile, naughty person, is had in contempt of God, and good men, how great soever hee bee in this world: The righteous is more excellent than his neigh­bour. Grace exalteth the poor; sin debaseth the mighty. God­liness makes a man as like to God, as a creature can bee like to the Creator, but sin trans­formeth us into the likeness of the Devil. No man is honou­rable, but the virtuous, none [Page 243]base, but the sinner.

Sin is opposite to God in a sort, not by an inward positive repugnance, or contrariety to his nature, such as is twixt fire and water; but in respect of outward disagreement, such as may bee in a creature from the Creator: Even as the good created, though it hath not an inward agreement with, and re­semblance to the Creator, such as is betwixt nourishment, and the thing nourished, for then should the divine nature inward­ly in it self bee better for it, and necessarily will it; yet hath it an outward agreement and resem­blance. So is it most true of sin, that it hath no inward disagree­ment to the Divine Nature, for then it should bee the worse for the being of it, and so should ne­cessarily nill it; but outward only.

The venome and filthiness of sin is set forth by sundry com­parisons in the holy Scriptures: Sinners are compared to Doggs, Swine, Vipers, Asps, Bears, Tygers; Sin is known by the name of Rebellion, Disobedi­ence, Filthiness, Adultery, Playing the Harlot. It is likened to menstruous clouts, & filthy raggs, that are cast aside upon the dunghil, and detested of all that pass by. It is a spi­ritual nakedness, a spiritual leprosie, a spiritual crookedness, a spiritual drunkenness. It biteth as a Serpent, and stingeth as a Cockatrice; creepeth as a gan­grene, or deadly canker, that eateth to the heart, and cannot bee cured. It is hony in the mouth, but gravel in the bow­els, sweet in the beginning, but death in the latter end. Oh my [Page 245]soul, if thou peruse the holy Scriptures, thou shalt finde no book, no leaf, no chapter, nor scarce any verse wherein there is not some precept, promise, pro­hibition, threatning, or example, which serveth to shew the a­miableness of virtue, and ugli­ness of vice, and with what care, zeal, watchfulness, the one is to bee imbraced, and the other to bee shunned.

Quest. How are these things to bee pressed upon the heart?

Answ. Wee must work the heart to humiliation for sin; stir up our selves earnestly to seek pardon, and labour for grace to have sin in detestation for the time to come. Is it even so, Oh my soul, is sin so loathsome and abominable, odious to God, contrary to godliness, perni­cious to thy state, life and spi­ritual [Page 246]welfare, more infectious than the plague, more stinking than any carrion, the rottenness and corruption of the soul con­demned and cryed down in e­very book, in every leaf, and al­most in every verse of the holy Bible? Woe therefore, and a­las to mee that have so long layen under this burden and bondage, and that even many times willingly and wittingly. When I look into my self, I can see nothing but a mass of cor­ruption pressing mee down. Mine understanding covered with ignorance, vanity, and fol­ly; I know nothing as I ought to know; such deadness posses­seth my heart, that I cannot look up: my soul is a very den, and cage of unclean motions, world­ly desires, corrupt projects, vain boastings, idle rovings; but [Page 247]marvelous barren, untoward, toward that which is good: In­fidelity, distrust, pride, self-confidence, blockishness, un­thankfulness, envy, malice, dis­content, covetousness, do lodge with mee continually. I was born in sin, and it hath grown up with mee from my youth; so that it is become exceeding strong, an old stinking, deep fe­stered sore, that can hardly bee cured. My sins are multiplied exceedingly, increase daily, in number they pass the sands by the Sea, and are become a bur­den too heavy for mee to bear. When I remember these things, I wonder at my self that I should bee thus senseless in the midst of all misery. Were I de­scended of one that had been ex­ecuted for treason, and so were pointed at as a traiterous brood [Page 248]without inheritance in earth; Had I but with my nature, the stone, or leprosie, or falling-sickness from my Parents, I should bewail mine unhappy nativity: But my condition is much more wretched; for de­scending from the loins of Adam by natural propagation, with my nature I received the poison of sin, which hath corrupted eve­ry power of soul, and like a run­ning leprosie, staineth all it toucheth: I am unclean by birth, and whatsoever I touch, it is un­clean. Were I with Job from top to toe covered with biles, it would grieve mee, but my whole spirit is fraught with cor­ruption, more filthy than that which breaketh forth at the eye, car, &c. I am ashamed of cor­poral nakedness, deeply affected with lameness, or deformity; if [Page 249]overtaken with any loathsome disease, I grow weary of the world, and wish to bee separated from the society of men: But the nakedness, deformity, cor­ruption of soul and life is more shameful, and loathsome, filthy, and abominable. Deep is the stain that sin hath made, and great is the danger that I am in by reason of my transgressions. If I had offended the Law, and stood as guilty to bee censured before the Tribunal of an earth­ly Judge, with loss of liberty, limbs, or life, I should bewail my estate, and condemn my folly; but I have broken the Law of God, and stand guilty before him, not of temporal, but eter­nal death, which the Law hath pronounced, and I may expect every moment to bee executed upon mee: Wherefore I ab­hor [Page 250]my self, and repent in dust and ashes: Oh that mine eyes were a river of tears, and mine head a fountain of water, that day and night I could bewail the misery into which I am plunged by reason of my sin! But woe is mee, what shall I do? whi­ther shall I fly for succour? I am bound with the cords of sin, who shall unloose them? I am guil­ty before the Throne of Justice, who shall acquit mee? I am de­filed, who shall make mee clean? Humble thy self, oh my soul, and fly unto the Throne of grace, for with God there is mercy, and with him there is plentious redemption; against him thou hast sinned, and with him there is forgiveness; ac­knowledge thine iniquity, that thou mayest bee received unto mercy; judge thy self, that thou [Page 251]mayest not bee judged. How well is hee that sleepeth with his quietus est in his bosome? In this regard Gods children have fol­lowed God more for this, than for deliverance from evils that have been upon them: Blessed is the man whose iniquity is forgiven, and whose sin is covered. Oh hap­py man, who is stirred up to fly the wrath to come. Thou art in danger to bee cast into the prison of Hell for thy debts, thy sins; which make thee debter of punishment to Gods justice. Humble thy self, compound with thy creditor before his heavy arrest bee served upon thee. Shouldest thou have to deal with many men, thou mightest have a cold sute, but seek mercy of God, none that cometh to him doth hee cast forth. And now my soul bee [Page 252]warned for the time to come, to take heed of sin, turn from it with hatred and detestation, bee purged from it (as a thing fil­thy and abominable) It is the most deadly poison, a fretting leprosie, a corruption, in compa­rison of all others, most dete­stable. Wee would not suffer spots on our face, nor lint or o­ther soil upon our cloaths; sure­ly wee cannot make clean any thing, but thou mayest thence take the rise of this thought, how careful should I bee to cleanse my heart? wee would not have any natural infirmities, which are unseemly or filthy, as wry mouths, foul breeches, lameness, or halting in our gate, &c. But a tongue speaking per­verse things, rotten speeches, crooked walking from Gods Law, and the direction thereof, [Page 253]are far more uncomely than the other. If wee go by a foul stinking place, wee stop our no­ses, and haste away; if an ugly shape present it self, wee shut our eyes, and indure not the view of it: Thus shouldest thou, Oh my soul, with indigna­tion turn from all filthy and a­bominable vices. It is e­nough and too much that thou hast dishonoured God in time past, and gone a whoring after strange lovers, return now unto the Lord, and keep thy self chaste unto him for ever. To see a childe war with his loving Pa­rents, or a wife contend with her kinde husband, is a dete­stable sight, for any subject to rebel against his Prince, is wretched lewdness, but for one to rebel against such a Prince, which out of his boun­ty [Page 254]hath most highly advanced him, and done him favours from day to day, this is most loath­some disloyalty. Thus it is with sin, which offendeth a most kinde and merciful Father, who hath redeemed us from death, and daily ladeth us with his bles­sings: Oh that I could once finde out power and ability to weed out corruption, and to pluck it up even by the root; Oh that I were able to destroy the root and bud, and branch of this cursed tree, that it might never spring, or bear fruit any more: But alas, I sensibly per­ceive that there is in mee no strength, no more than there is in a sick man to recover himself, or rather in a man stark dead to restore himself to life: If I pur­pose to amend this or that which I finde to bee amiss, I fail pre­sently, [Page 255]and come short of the ac­complishment of my desire: Oh who is it then that is able to de­liver mee from the body of this death? surely none but the Lord who hath made and fashioned mee, to whom it be­longs to kill, and quicken, heal and wound; to thee therefore oh Lord do I make my moan, to thee I render my humble peti­tion, and pour out my soul which hath sinned against thee: Oh Lord, I beseech thee for thy infinite mercy in Jesus Christ, to take pity upon mee, and to heal my soul which hath sinned a­gainst thee; Wash mee thorow­ly from mine iniquity, and cleanse mee from my sin; Con­vert mee oh Lord, and I shall be converted, set mee at liberty, and I shall run the race of thy Commandements. Open un­to [Page 256]mee the fountain of grace for the washing away of my sin and uncleanness. It is thy proper­ty to have mercy, it is thy free covenant to write thy Law upon my heart. Thou hast promised to pour rivers of waters upon the dry and thirsty ground. Thou invitest the barren soul to come unto thee for ease and rest, O Lord have mercy upon mee, for in thee do I trust, thou art the well-spring of grace and mercy, the fountain of life, the author and preserver of grace, unto thee do I commend my soul, and upon thy merciful promise I will wait as long as I live.

Quest. Let the work of Re­demption bee the eighth Instance, how are wee to proceed in Medi­tation on that work?

Answ. In this work wee must consider the Author, Subject, [Page 247]Object, Causes, Ends, Parts and Properties, what is like, and what unlike.

To redeem is to deliver from bondage and misery, freely, or upon exchange; and to free from captivity by strong hand, or ransome; which two latter have place in the Redemption of man, in divers respects.

The Author of this great, admirable, and extraordinary work of Grace, is Jesus Christ, the eternal Son of God, who in time became man, and was made under the Law, that hee might redeem us that were under the Law: For this hee is called our Saviour, and Redee­mer, or Redemption of his peo­ple, who doth deliver them from the hand of all their ene­mies, that they might serve the Lord without fear. Those that [Page 258]God did raise up to redeem his people, as Moses, the Judges, yea those that redeemed as kins­men this or that, were shadows of this our great Redeemer, who was in time to bee revealed. Christ hath satisfied revenging-justice, overcome Satan, killed sin, and purchased deliverance for his people that are given un­to him of his Father, and such as beleeve in him are partakers of this Redemption in truth in this life, perfectly in the life to come: For from what time wee are in­grafted into Jesus Christ, by a soveraign, well-rooted, and all­seasoning Faith, wee are freed from being under the Law, and revenging-justice of God. The strong man is cast forth from what time Christ the stronger is entred. The conscience is made a sweet companion and comfor­ter, [Page 259]rather than a rigorous kee­per. Where the King hath re­leased a Prisoner, the Jaylor can have no further power over him, for hee is but to keep him during the Kings pleasure.

Again, By grace God doth set our wills at liberty, so that sin cannot reign in us as hereto­fore; yea the world is crucified to us, and wee unto the world: For as when health cometh, a man beginneth to walk abroad, and do such things as hee could not stir to do while his sickness did keep him under: so it is here.

Finally wee are so freed, that we can suffer nothing which our wills have cause to be unwilling with, all things being such as shal work together for our good.

Behold the rich grace, admi­rable love, and tender mercy of the Lord towards man in him­self [Page 250]most miserable, rebellious, and worthy to bee cast off for e­ver. God so loved the world, that hee gave his only begotten Son, that whosoever beleeveth in him, should not perish, but have everlasting life. Oh Lord, as our sin and misery abounded, thy mercy hath superabounded. In mercy thou didst provide a means for mans deliverance, that justice being satisfied, grace might bee glorious in his salvation: Oh God, when thou hadst determi­ned that justice should take her revenge, if by breach of cove­nant shee bee wronged, thine in­finite wisdome found out a way to satisfie wronged justice; when all mankinde lay under the sen­tence of condemnation, altoge­ther unable to help themselves, thine unspeakable mercy did shew her self for our delive­rance; [Page 251]when man had nothing to pay for his Ransome, nor any strength to rescue himself from the hands of justice, or the curse of the Law, of thine endless love thou didst give Christ to bee our Saviour, and by way of ran­some to redeem us: Oh my soul, thou art redeemed not with silver or gold, but with the blood of Christ, a lamb un­defiled. This was it which in the blood of all the sacrifices was prefigured: The death of Christ is it by means whereof Gods Grace doth set thee free, and that in most just manner. It doth pacifie justice her displea­sure against sin: For God (that is) God as his Revenging Justice is gone forth, is said to smell a savour of rest in the death of Christ, and by Christs being put under the Law, or curse of Gods [Page 262]revenging made manifest in the Law, wee are said to bee re­deemed from the Law or curse, as by an all-sufficient Ransome accepted of Justice. This death doth feee us from the Devil, for Satans power over us was by reason of sin, and the punish­ment due to it from the Justice of God. By death hee destroy­ed him that had the power of executing death. The price of our Ransome was paid to divine Justice; and it being paid and accepted, Satan was cast down by strong hand. This death hath obtained the Spirit to bee given thee, which doth free thee from the captivity of lusts, Gal. 4.4, 5 and en­able thee to finde liberty in actions of godliness. Through this death thou hast deliverance from all evils; So that all tears in Gods Time shall bee wiped [Page 263]from thine eyes, and in the mean while all thy sufferings are so changed, that they are not effects of Gods Revenging Ju­stice to destroy, but such things in which God doth offer him­self as a Father, intending to make thee partake further by means of them in the quiet fruit of Righteousness. And now my soul, why hath the Lord done this for thee? that the Glory of his Grace might bee magnified in thy salvation, and thou mightest serve him all the daies of thy life. As for the parts of Redemption, it is pur­chased or possessed, and this be­gun or consummated in respect of guilt and punishment, or power and tyranny of sin. Rome was not built in a day. Great things are not begun and finish­ed all at once. Redemption [Page 254]takes not its full effect in this life, but it is so begun, that it shall certainly bee accomplished in due time.

The Properties of this deli­verance will set forth the excel­lencies of it in some sort. It is true and real, as far excelling that Redemption of Israel out of the Land of Egypt, as the substance doth the shadow, the soul doth the body, and Christ did Moses. It is spiritual, from Sin, Satan, and the curse of the Law. The bondage of soul to the wrath of God, tyranny of Satan, and slavery of sin is most lamentable and grievous; and the more fearful the captivity, the more comfortable the deli­verance.

Nor is this mercy vouchsafed to a few that live in some corner of the world, in some special [Page 255]age, or time, which much lessen the value of it; but it is univer­sal, extended to all ages, to all sorts of men, high and low, rich and poor. Apoc. 5.9 Thou hast re­deemed us to God by thy blood, out of every kindred, and tongue, and people, and which is the upshot of all, this Redemption is eternal. Heb. 9.12. Hee that is ransomed out of the power of a bodily enemy, may bee taken captive the second time; but hee that is set free by Jesus Christ, cannot bee capti­vated by Satan. It was a singu­lar favour that God raised up Saviours to deliver them out of the hands of their oppressors: It is a much greater mercy that God hath given us Christ to set us free from spiritual thral­dome; for that Redemption was typical, this real; that temporal of the body, this spiritual of the [Page 266]soul, and conscience: That from the cruelty of man, this from the tyranny of Satan; that thraldome would have ended with life, this bondage would e­ver have increased daily: After that deliverance they might and did return to bondage, But in this Redemption, hee that is once freed, abideth a freeman for evermore; Those Saviours were meer men, but Christ our Redeemer is God and Man; They delivered their people by force of arms, but Christ by his death first payed the price of our Redemption, and then God by his great power rescued us from the hands of the Devil: They brought their Redeemed into an earthly Canaan, but Christ our Redeemer hath pre­pared for us an heavenly Inheri­tance. They saved them that [Page 267]were oppressed, and evil-intrea­ted against their wills; but Christ set us free, who had volunta­rily sold our selves into the state of slavery.

Quest. How are these things to bee applied unto the heart?

Answ. Upon consideration of these things, wee must stir up our selves to seek the knowledge of Christ Jesus; fly unto him with sound affiance, rejoyce in God, and sing praises to his name: Oh my soul, is delive­rance from spiritual thraldome to bee found in Jesus Christ, then enquire after him, and seek to know him with gladness. The Name Jesus is sweet, honey in the mouth, melody in the ear, a Jubile in the heart. What a servant were hee that knew not his Masters Name? is not hee unworthy the benefit of Re­demption, [Page 258]that will not vouch­safe to enquire who hath paid his Ransome? Oh my soul, fly unto Christ in whom thou shalt finde deliverance from all spiri­tual thraldome. God hath made Christ an Adam, Head, Root, Store-house, in whom are trea­sured all those good things, which from him are communica­ted unto us: Wee love to thrust amongst them with whom wee may finde benefit, and pro­fit; Seek this above all, that thou mayest bee by Faith in Christ. Should Bankrupts hear of any that should answer their creditors for them, they would quickly resort to him: how much more shouldest thou resort to this Mediatour, and Surety, who will answer the debt of those that come unto him by Faith? seek to bee ingrafted [Page 259]into him, strive by Faith to grow up in him: for the more nearly wee are united with any thing, the more wee partake of the vir­tue, and operation of it. Those that are nearest the fire, partake in the heat of it more than those that are further removed. Thou seest men seek to bee made one person in law, to bee most near­ly joyned to such as may bring them in wealth: Oh my soul, why dost thou not seek more earnestly by a spiritual marriage to become one with him in whom is every good blessing: Behold hee sueth unto thee, not that hee might bee enriched by thee, for thou hast nothing to give, hee stands in need of no­thing, but that hee might answer thy debt, set thee at liberty, a­dorn thee with grace, and endow thee with eternal life. O my [Page 270]soul, what great cause hast thou to love the Lord, and rejoyce in his mercy! God hath given his Son to dye for us, before we asked it: Christ hath (when wee could not through our graceles­ness once ask him) fulfilled all Righteousness, and discharged us from the danger of sin. Wee take it as love in men, if spoken to, they will do small matters for us; Hee that will bear a blow for us in our behalf, bee bound for us in great summs of mony, specially hee that will lye by it for our good: But how much more art thou to acknowledge this grace of Christ, who hath been thy Surety, paid for thy deliverance, not silver or gold, but his precious blood? The insensible creatures are called upon to rejoyce for the Re­demption of Gods people; when [Page 271]they were redeemed from Babel, the joy did put them into an extrasie, they knew not whether they were asleep or awake: But this spiritual Redemption doth as far out-strip that temporal freedome, as Heaven is above the Earth, or hell worse than the house of bondage. Sing un­to the Lord, oh my soul, make a joy­ful noise unto the God of thy salva­tion. What cause hast thou to praise him, who hath visited and redeemed thee with such a Re­demption? Thou mayest re­member the day when thou wast in thraldome to the burning wrath of God, and stoodest un­der the condemnation of the Law, when it was death to bee held to the duties of godliness, in which is the exercise of true freedome; and sin did hold thee so fast, that though thou sawest [Page 262]the mischief of it, and propo­sedst sometimes a new course, yet thou couldest not return to it as before, when this lust and that passion did tyrannize over thee, and fears of conscience, and death did hold thee in thral­dome: But now the Lord hath looked upon thee in mercy, his wrath is appeased, the Law is answered, Satan is cast down, and thou art received into spe­cial favour to walk with him. Oh Lord, I am ashamed that I should bee so senseless at the remembrance of this unspeak­able love, so forgetful of this undeserved kindness; move the scales from mine eyes, I pray thee, and take the veil from my heart, which will not let mee rejoyce in so excellent mercy.

Quest. Shew how wee must pro­ceed in Meditation on the Resur­rection of Christ?

Ans. Wee must consider the Subject, Antecedents, Causes, End, Time, Place, and things that happened with it, the ef­fects, properties, and conse­quents, what is like, and what unlike.

My soul desires to think up­on the Resurrection of Christ, in which I may behold the re­conciled face of God. Dear Fa­ther, direct my mind, rightly to conceive of this high mystery, to the glory of thy Name, and the comfort of my soul: To rise from the sleep of sin, is to leave or desist from evil. Hee that is fallen prostrate, ariseth when he gathers up himself. Hee that layeth himself down to rest, a­riseth when hee is raised from sleep. Hee that is dead ariseth when the soul is knit to the bo­dy: The Resurrection of Christ [Page 274]is the first degree of his exalta­tion, wherein the soul being u­nited again to his body, hee was raised up to spiritual and im­mortal life. It is a motion part­ly natural, partly supernatural; Natural in respect of the sub­ject, bound, and means. For Christ rose so out of the grave, that hee is said to bee there no more, and he rose by means pro­per to a natural body, that be­ing removed which might seem to hinder. Nor was this Resur­rection in a moment but in cer­tain succession of time, which is required to every natural mo­tion. Nevertheless this motion is supernatural, in respect of the cause, efficient, and the end: The Divine Nature of Christ could not suffer, nor dye, nor rise again; but hee was raised to life in respect of that nature that [Page 275]died for our sins, or in respect of the body, which for a time was separated from the soul, and laid in the grave. This was prefigured by types, foretold by the Prophets of the Old Testa­ment, and most clearly spoken to his Disciples by our Saviour himself, signifying unto them that the Son of Man must suffer at Jerusalem, and bee buried, and the third day rise again.

The principal cause of the Re­surrection, was the Divine Na­ture, most strictly united with the Humanity: In Scripture this work is ascribed to the Fa­ther, Act. 2.24. who is said to raise his Son; and to the Son, Rom. 1.4. Joh. 10.18 who by his Divine power, or as the Apostle speaketh, by the eternal Spirit raised up himself. I have power to lay down my life, and I have power to take it: Of his infinite [Page 276]love towards his Elect, hee laid down his life, and of the same love and affection toward them, hee rose again, which is more e­vidently seen in this, that hee did vouchsafe to call them bre­thren; with which sweet name, full of love hee had not before saluted any man. As hee suf­fered the most grievous torment for the salvation of the Elect his chosen people, so for the glorifi­cation of his Spouse, that is, the Church, hee rose again that hee might inrich and beautifie her with spoils, taken from the ene­my.

The Causes lead us to consi­der of the End, why Christ rose again, for every proper efficient, intendeth an end which is ever good, and that most excellent as the worker is of greatest wis­dome and excellency: Now [Page 277]therefore, since Christ rose in special love to his peculiar peo­ple, it must needs tend to their special exceeding great good: By his Resurrection the glory of Christ which hee had with the Father (before the foundation of the world) was manifested, which the world would not ac­knowledge by his Sermons, nor by miracles confirming his Do­ctrine. By his Resurrection he obtained those glorious Titles with which the Prophets fore­told that the Messias should bee adorned: such as bee; Act. 3.15. 1 Cor. 15.20. Col. 1.15, 18. Apoc. 1.5. Rom. 14.9 The Prince of life, the first-fruits of them that sleep, the first-born of e­very creature, the first-born from the dead, and the first-begotten of the dead; and the Lord of Dead and Living. By his Resurre­ction hee shewed himself to bee the Conquerour of Death, Sin, [Page 278]and Satan; meritoriously hee triumphed over our enemies upon the Cross; actually hee began his triumph at the Resur­rection. Col. 2.23, 24. Now when the powers of Hell could no longer hold him under, it is manifest that they are subdued, and conque­red. By his Resurrection hee declareth that his satisfaction is fully absolute. Had the least penny of our debt remained up­on the score not discharged, hee could not have loosed the sor­rows of Death. Christ died for our sins, and rose again for our ju­stification. By the Resurrection hee prepared himself to the glo­rious function of a Mediatour. As hee suffered without the gate to pay the price of our Re­demption: So did hee enter in­to Heaven to appear before the Father for us. Hee died once [Page 279]for our sins, and now liveth for ever to make intercession for us. By his death hee purchased life and salvation for his people, and now sitting in glory at the right hand of the Father, hee doth communicate the blessing that hee hath procured for them. Christ rose, that wee might rise: For hee that raised up the Lord Jesus, 2 Cor. 4.14. shall raised up us with Je­sus, and set us together with him.

Early in the morning upon the third day after hee was bu­ried, our Saviour rose out of the Sepulchre in which hee was laid, at which time there was a mighty Earthquake, and an Angel descended from Heaven to rowl away the stone, at which glorious apparition, the souldiers that kept the Tomb were sore affraid, and became as dead men.

The death of Christ wanted not signs of Majesty, nor his Re­surrection tokens of exceeding glory? when the Earth was moved at his presence, and the Angels descended from Hea­ven to do him service. The effects of this Resurrection are far more glorious than the signs that did accompany it: for un­less his Resurrection had follow­ed his cruel death, all his bene­fits appropriated to us had layen buried together with him. 1 Cor. 15.17. Rom. 6.8, 9 1 Cor. 15.55. 1 Pet. 1.3. 1 Cor. 15.21, 22. The Resurrection of Christ is a no­table confirmation of his Do­ctrine, the abolition of sin and death, regeneration unto life e­ternal; and vivification of our bodies are the fruits of it. It was necessary that Christ should rise, in regard of the excellency of his person, for being the proper Son of God, it was impossible [Page 281]hee should bee held of the sor­rows of death; being just and innocent as man, it could not bee that hee should lye under the power of the grave, and dying to overcome, hee could not bee vanquished of the enemies. It was also necessary in respect of the Covenant hee had made with the Father, the dignity of his high office of eternal Media­tion, and that the truth of those things which were foretold con­cerning the glory of the Messias might bee fulfilled: Many ad­mirable things are spoken touch­ing the Messias, and the glory of his Kingdome, who was first to lay down his life, and then to take possession of his Kingdome in glory; where hee shall live for ever to make intercession for his people, which hee could not have done if hee had not [Page 282]risen. It cannot bee that the Word of God should take none effect, but it was foretold that the Messias should rise again, in which respect his Resurre­ction was necessary. Christ not as a private person, but as a publick person. Hee died for his Elect, and virtually they rose in him, when hee rose from the dead, of whose Resur­rection they partake actually, when by lively Faith they are made one with him.

This Resurrection was ex­ceeding glorious, in respect of the power by which it was effected, the life into which hee rose, and the things that accompanied, or followed af­ter the Resurrection: For the graves did open, and many bodies of them that slept in the earth, arose. Whereby the [Page 283]grave did witnesse, that its power was taken away, and clean vanquished.

Jonah's deliverance out of the Whales belly was won­derful and miraculous; the Lord was gracious in sparing Isaac, and raising him as it were from death, who was a slain Sacrifice in his Fathers account. But these were on­ly types, and shadows of Christ, his Resurrection the life and glory of the other.

The elect and faithful shall rise to glory at the day of judgement, but they shall rise by the power of Christ. Christ arose by his own power: they shall rise as the Members of Christ, but Christ rose as the first-fruits of them that sleep: they shall rise as private persons, but Christ arose as a publick: [Page 284]They shall arise from corrup­tion, but Christ his body did not see corruption: They shall rise to immortality and glory for themselves, but Christ rose to glory that hee might govern his Church in glory, and bring his Elect unto himself, that where hee is, there they might bee for ever.

Quest. How are these things to bee pressed upon the heart?

Answ. Wee must stir up our selves to behold and rejoyce in the Lords love towards us; and fly unto Christ by Faith, that wee might feel the power of his Resurrection quickening us to newness of life, and comfort our selves against the fear of death, and rotting in the grave, with an assured hope of Resur­rection to immortality, and e­ternal glory.