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O0OwOw6v¥VyyvvvvQ

TO THE

Chriftian Reader,

\Hts Treatife of Divine Meditation was penned long finse^ by that faithful fervant ofzfefus Chrift, Air. John Ball, who therein intended the bene ft offome private friends onely. Bffl Copies thereof being Hifpsrfed into many hands y good people ef fundry ranks and qualities) np§n the perufal of it y were very de fir ous to have it printed, for more pnblick ufe : And becanje tt was known unto many, that this my worthj^friend^ had committed t$ his Manufcrips to my truft, that nothing might pafs to the 'Prefs , A 2 -with-

i o ine ^nninan aeaaer. without my approbation^ I was importuned ^ as by ethers, jo by the five Reverend Brethren, who fub-fcribed) and fent the Bpijtle prefixed, that 1 might receive incou-couragement by their Tejlimony^ te own the publication of it.

The fubjefl matter is needful and profitable , and the Ian-guage, with the method and manner of handling it doth [peak Mr. Ball the dutbor. My let Jure bath not given mee leave ^ with feriouf-vefs to read over this difcourfe, yet upon the credit of the fore mentioned able Mitvfters of Chrift 3 who have perused it,I hope that it will be ferviceable to thy \ou\\ Which is the defire y andjlullbee the prayer of

Thy Friend and Aug. ii. Servant in Chrift,

16*0,

Sim* i~/tjhe* To

J9 THE

Chriftian Reader.

Reader 5

Here is no duty more reglefted amongft Chnftians, than tnis of Meditation : whence it is, that though the heads of many are fwelled with notions, yet their hearts are very empty of grace and good affe<5tions. A T^, atife therefore of Meditation, which would remove obftru&ions, and open the pafTiges between the brain and heart, could never bee more feafonable or neceffary than in thefe daies, wherein there is Uuhnm fcienti*, & pt-rumconfaentix: men being much taken up with fpeculative con-trover fal matters, to finde them diftourfe* but little meditating upon plain and practical truths, A i to

To the Reader.

to afle£ their hearts, and amend their lives. It is a fad and a ftrange thing, that there fhould bee more light in the world, an increafe of knowledge, and lefs heat, a decay of love-, that there fhould bee fo much profitable preaching, and yet no more profiting amongft the hearers: one caufewhereofdoubtlefs is, the omiflion of this duty. We mull read and confider, hear and con-fider, if wee would get good by what* ee read and hear: without Meditation Truths are devoured , not digefted. And as leannefs of foul is to bee feen in many through finful rejedion, and cafting away of wholefome food$ fo the like is to bee feen in others, that ate fed with fuch food,for want of gcod conco&i? This littleTradt ite of the eminently learned, judicious, and

godly

T$ the Redder.

godly Mr. BaS> is to teach the Art of Divine Meditation, to help thy fpiritual digeftion, wouldeft thou take in the advice herein contained, thou fhouldeft finde thy foul growing and thriving by it.

Indeed it is a thoufand pitties that any thing of this Reverend Author (humane frailty excepted,) (hould die with him^though this fmall peece hath feemed to lie buried in oblivion hitherto, 'tis now rifen, as from the Jead, to admonifh us of a neceflary du-ty 3 & will again rife in judgement againft them,that (hall ftill continue their finful and ihameful omiflionofit.

Though it be poft humous 3 yet thou mayeft be confident it is not fpurious: were the perfon in Mr. Hwry whofe hands this Copy lay , as "**• well known to others as to us, A 4 they

To the Reader.

they would defire no more fads-fying evidence than his affirming fas he did) that hee received ic from the Reverend Author's own hand.

Thou haft here the fubftance of the original Copy, withouta-ny further alteration, than what the overfightof the Tranfcriber, here and there made neceffary. And though there may be wan-, ting fbmewhat of that accurate-nefs in this peece, which was in others prepared for the Prtfsby the Authors own hand 5 yet they who are acquainted with his o-ther works, will clearly fee a great rcfemblance between this and them.

As to the dodrine herein contained, 'cis ufeful and excellent, and that which few have fo pra-(ftically handled : but they who lool* fofquaintnefs of expreffi-

To the Reader.

on, more than the qaickning of their affeftions, and right order, ing of their conventions, muft turn away their eyesjthis was not written tor them 5 The excellency of Rules lieth in their fitnefs to direft in neceflary duties , and thofe which this book affords, have more of folidity than luftre, of ufe than (hew.

Let us intreat thee therefore not only to read over this Tra-(ftate,but to live it ovcr,left thou fliouldeft mjftake the end ot its publication. And do not think this holy exercife is fuch a grievous task, as that thou fhouldeft be afraid of it-, 'tis fuch a duty,as after a little experience thou wilt finde to be not fo much a burden, as a fpiritual recreation* and that to prefs thee to the pra&ice of it, is in effeft, but to perfwade thee to delight thy

felf

To the Reader.

felf with fitting to the fire, when thou art benummed with cold , or to pleafe and refrefh thy felf with food, when thou art ready toperifli with hunger, nay, fuch fenfitive refreihments are not to be compared with thefe f piritual delights of getting a dead cold heart warmed, a ftarved foul nourifhed by digefting its food by Divine Meditation. The greateft difficulty will be in thy firft fetting to this duty, which when once thou art acquainted with, thou wilt be*angry with thy felf, that thou either knew-eft, orbeganitnofooneiv

Courteous Reader,we cannot take our leave of thee, till wee have once more intreated thee to fet to this duty. If thou wouldeft be bleflTed in all thy en-terprizes or concernments with the bleffing;s of God, folh. i, 8.

to the %cadcu

If thou wouldeft have thy un-derftanding inlightened with the knowledge of God, thy affections inflamed with the Jove of God 5 thy heart cftablifhed with the promifesof God, thy folita-rinefs cheared up with tt e company of God, thy afflictions mitigated with the comforts of God-, and if thou wouldeft have thy thoughts, words and works regulated by the command of God, pray and confider, pray and meditate.

So advifes

ThySeiVAntsinthc Auguftv. Lord $efus

1660.

S*. Cotes. Wtl. Reynolds. $ohn Whiilock. Robert Smalley. J>ohn Armflrong.

The

I nc contents.

time for this duty. 7 3

What things hinder the fruitful perform

mance of this duty. 74

How thefe abufes are to bee remedied. 7 5 What the forts and kinds of'meditation are.

77

What occaftonal Meditation ts. ib„

What Rules are to bee noted touching ex-temporary Meditation. 78

What the benefits of extemporary meditation are. 80

How a man jhouldfit himfelffor extempo* rary meditation, * 84

Whatfulemn or fetled meditation is. 85

What motives fhould perfwade Christians to fet upon this duty. %6

What things muft bee looked unto that this exercife might bee taken in hand with goodfuccefs. 88

What Rules are to bee obferved touching the

c choice of matter, lb.

What wee muft do if our heart bee fo barren that wee cannot call to mind any thing that hath been taught us , nor re-

member

The Contents. member any mercy wee receive. g$

What particular meditations concerning Duties to bee performed or praffifed wee may finde commended unto us in the writings of Godly men. p j ejr l lo

What place is ft for meditation. u 5

What they mufi do that have no room to bee alone. 117

What time mufi bee fet apart for meditation. ]b.

What is to beef aid to them that pretend multitude of worldly hufmefsto excufe the omhfton and neglect of this exctr-cife. 123

What course mufi be holden to redeem time out of the world for meditation. 125

How wee mufi make entrance into this ex-ercife. 12 7

In what order wee mufi proceed after the entrance. 130

What mufi bee obfervedfor the cone I aft on of this exe/ctfe. 137

Bow wee mufi meditate on Geds infinite excellency. 139

How

The Contents.

How wee mnfk proceed in this meditation

140

How thefe things are to bee allied upon the heart andpreffed upon thefoul. 145

How wee are to proceed in meditation of the holy Angetts. 154

How thefe things are to bepreffedand urged , and applied unto the heart. 156

Hew wee are to meditate on mans excellency. 161

How it ts to bee applied unto the heart for the quietening oft he affection. 168

How wee are to meditate en Cods Infinite greatnejs. 176

How it is to bee applied unto the hearti 181 How we ure to meditate on the love of God.

; 185

How itmufi bee applied unto the heart.

198 Hew wee are to meditate on the fall of our firfi parents. 207

How it is to bee applied unto the heart. 1 21 How wee are to meditate on fin. 328

How it is to beeprefjed upon the heart. 245

Hew

The Contents. How wee are U meditate en the work of Re-d>mptio» m 7^6

H*w ft is to bee applied unto the heart. 26 7 flow wee Are to meditate on the %efurreffi-ceofCbrtft. 271

Hew tt is to bee preffed upon the heart.

A

TREATISE

OF

'Divine Meditation,

Queft.

Hat doth the word Me* dttatton figntfie?

An\w. Tftofe two words in the Original, which our Tranflators render 3 to Meditate-, figmfie,"

Primarily to meditate, commune, or difcourfe with ones felf, or which is the fame, to i-magine, ftudy, confider or mufe B in :

% A Treatife of

in mind or heart, Pfal. 1.3, in

E .HSrP his Law doth hee meditate a day

*. and nighty & 77. 6, I commune

* *??? a ^ b »>/7£ »*/#e 0nw Ztfdrf, andmyfyi-

^^rit made diligent fearch. Ifa. 33.

l8. jA/Vti heart fhall meditate ter-

5 .fan ras^ &59. 13. conceiving* and

uttering from the heart words of

faljhood.

1 And fecondarily 5 To pray or

exprefs that with the mouth,

Which the heart mindeth-, either

1 Articulately, Gen. 24. 63. d ro\p^ «*- (/**£ «wtf out to meditate d /# the ditari] & field, i.e.to meditate his evening wdiwa c- p ra y ers an d pra y over his medi-

tat ions. Fjal. 5 5.17. Evening and fnrvK&tf morning, andat noon will I fray % nma* & 105. 2. T4/£ jw f <?/4# to colloquim'tni. wondrous works. Or,

2 Inarticulately,//*. 8.19.^0^ jvto* /j&<?jf /L*# /iy unto you, feek unto them that have familiar fpi-rits, and unto Wizards, that peep,

and

itivine Meditation* j

and that mutter &: llmldnot apeo- * O^i]^ flefeek unto their God< & 38.14. ?"' mjfitm* 1 did mourn h as a Dove^ & 31. 4. b * Where Z/fo 4* *fo Lion , W f^* young fa TcLilng X^« roaring l on his prey. The from the former of thefe two fignifica-^^-tions being the Principal.

Queft. How is Meditation to bee defined^ as it is \*ken in the former fenje ?

Jnfw. Medication is a ferious? earneft and purpofed muting upon fome point of Chriftian in* ftru&ion, tending to lead us forward toward the Kingdome of f Heaven,and ferving for our daily ^4$"* ftrengthening againft the flefh, the world, and the Devil,

Or it is a ftedfaft and earneft bending of the mind upon fome fpiritual and heavenly matter, difcourfing thereof with our felves, till wtc bring the fame to fome profitable iflue,both for B a the

£ \A Treatise of

thefetling of our judgements J and bettering of our hearts and lives.

Qucft. How do Prayer and Meditation differ f

■ Jnfw. They are often confounded in name , but infepara-bly linked in nature, going hand in hand together ; and can no more bee fevered, than two Twins, who live and dye toge-therj only in Prayer wee confer and commune more dire&ly with God by Petition and Pfe. 4i.li' Thankfgiving 3 in Meditation wee talk and confer more directly and properly with our felves, and with our own fouls.

Queft. What reajons may Jherv the neceftty of this duty i

*An]w % Firft, It is command-

1 ed by God, who hath fupream

Authority to cpmmand what

hee pleafethj is infinite in Wif-

dome,

Divine ijlieditation. dome} to judge what is moft profitable for us, and moft acceptable to himfelf•* is of great Power to ^unifh our contempt, and abun&nt in Goodnefs to reward our obedience. It is his good pleafure that wee fhould purpofely feparate our felves from other matters, to think ferioufly upon fome good and holy obfervation , that our un-derftandings might bee bettered, and our affe&ions flirred to hate evil, and love good.

Secondly, How necelTary this heavenly exercife is, may eafily be conceived, for that the hearts even of good Chriftians are too much peftered with unfavoury thoughts , defires and delights of folly, vanity, and much other naughtinefs, that they think it utterly impoflible to bring them to any better point j and- no B 3 won-

A Treatife of wonder if theynegled thisdifc ty of Meditation, the under-ftanding of the bed fetled Chri-ftianisdim, his memory feeble, his affeftions fo overlaid with fin, that without much ftriving hee cannot mount aloft, nor run fwiftly in the way of Gods Commandments. So ponderous is the flefh that preffeth down, that unlefs wee labour the thing with our hearts, the word will not ftick faft, nor work kindly, nor our affections rife to any good purpofes .• would wee thrive in grace, and raife our de-fires and delight in heavenly things < wee muft breathe our felves well in Meditation.

Thirdly , Would you have examples for the warrant of this neceffary pra&ice { Naturally wee defire not to go alone, nor travel in a way which none hath

trodden

trocffen before us $ wee may truly affirm^ all godly men have meditated, and the moft holy have moft abounded in Meditation .• This the Holy Ghoft reporreth of Jfaac the Patriarch, a That hee went out into the field* Gen. 24, towards the evening to meditate , *3« which had not been fo com. mendable, if hee had not ufed fo to do (being fuch holy duties fliould bee often ufed) herein following his Father Abraham^ who was the friend of God, and very familiar with him, b Enoch b Gen - s-in his whole life walked with God*, * and had much talk and communion with him. David promifed to c meditate on the ftatutes of the c P fa -1 * 9 Lord. And what hee vowed, that pj-jj, lt9% hee did perform, Mine eyes pre- invent the morning watch , to meditate en thy word.His life was a life of forrow* before hee came to B 4 the

A Treatife of

the Kingdome, Saul hunteaf him like a Partridge; after hee was incumbred with wars abroad, and the difobedience and rebellion of his fons at home. what time could hee take to commune with God i how could hee quiet his heart, or bring it into order < when others flept, his eyes were waking, and his heart was milling upon God, his word and works-,, his reins did teach him in the night feafon.- What point of divinity can bee learned without Meditation i not one$ for, as none can fay that it is his own work, which his own hands hath not made: So 3 gone can count any point of divinity his own,which he hath not wrought by the Meditation of his own heart.

Among ft Chriftians, who have excelled ?. fuch as haye

been

Divine Meditation* g

bcenmoft frequent and earneft in this exercife of holy Soliloquies, preffing their hearts to the love of God, and folacing themfel ves in the remembrance of his love : Even as much odds as is betwixt a young fcholar that caijonely fay Lis part, and patter over his rules by rote, and a learried School-matter that by long practice and experience hath the ufe thereof* or as there is between a cunning Artificer that can make his own work,and an ignorantShop-keeper that only fells the fame 5 fuch or more is the difference between the Chriftian that meditates, and him that meditateth not-, Davih attained to more ^8,?$. wifdome, than the Antient,his teachers, his enemies, it was by meditation of the Law of God.

Fourthly,

q Fourthly, The Lord by his

Prophet complaineth of th|[ jer.*.*. oegle&of this duty, N$ne faith what have 1 done i * Fifthly, Meditation putteth

life and ftrength into all other duties, and parts of Gods worship. When Nebemiah heard of the affii&ion of his brethren, and the mine of ferufalem^ hee en-tred into a, deep and earneft con-fideration of Gods judgements, and of the caufes thereof, which were the fins of the people^ that thereby hee might bee the more *Neh. i. fit to humble himfelf by prayer *>-7- and fading before the Lord\ When Peter came to himfelf, and knew where hee was, and from what hee was delivered, and by whom; then hee began with all thankf ulnefs, to mufe on the great danger hee had efcap-ed, arid of the author and in-.

{tax-

{Irument of his deliverance b .*Aa. x»; <fMl beholding the fuperftition u -' of the Athenians, and finding an Altar which was dedicated to the unknown God, began to pity the blindnefs and ignorance of the people, and to meditate how hee might take occafion from the infcription to win them to God \ [^ "\

Queft. Who are bound to »[e thtfexercifct

K^in^w. This exercife doth appertain to all perfons, pr®fef-{ing Chriftianity \ and howfo- <*Deut.*.& ever all men have not equal e- 8 -ducation, learning, ftrength of memory, ftayednefs of mind > {harpnefsofwit, and invention, variety of reading, opportunity of time and place, &c. yet is no man to bee freed from it.

There is none fo fimple,or bu-fie, of fo high place, or bafe

con-

'12 *^A Treatife of

condition, of fo fhort memory;

or quick capacity , fuch a babe

in Chrift 5 or fo ftrong a Chrifti-

an, that can exempt himfelf

from this duty, unlefs hee pur-

pofe to live unprofitably to o*

thers, uncomfortably in himfelf^

and difobedientagainft God.

? jofe.i.s. c fefhua was a valiant Captain^

a mighty Governour, one al-

waies bufied in the wars of God,

yet muft hee meditate in the

ftPk.iT 9 . Law\ Who {hall pluck out his

X5 3 4»37 i -neck, when fuch a man muft

bear the yoak I what muft an

holy man, a King, a Warrier,

notwithftanding his holinefs ,

dignity, troubles, have the word

of God to dwell in him, and bee

his Counfellour ? what fhift

canft thou finde to excufe thy

felf in the negled of it, when

neither worldly honour, nor

Weight'of bufinefsj nor ftrength

Divine (Meditation. t$

of body, nor courage of mind 3 nor variety of incumbrances > nor multitude of diftra&ions, fhall be held as plea fufficientfart thou a Father of many children^ and fo pleaded the great charge that lieth upon thy hand * hear what the Lord faith, Deut. 616. fkii.i&.Jvdt heje rvcrds which I command thee, jhall bee in thy hearty The more thou haft to care for, the more need haft thou to acquaint thy felf with the Law of God, that thou mayeft teach and pray for them that depend upon thee.

Thou art Young, and lufty, ^ it is good for thee to bee wife f w aforehand, and to remember the Lord, for thou muft give account how thou haft fpent thy daies, thou muft anfwer for the b£ccl « Ii » fins of youth h . Call to mind l ' what counfel a good Father

gives

t^ r A Treatife of

gives to his Son, a Father that advifedinlove, a godly Father, (whoby experience knew that bis admonition was whoiefome, a Father moved by divine infpi-ration in that which hee fpake :) My Son , forget not thy Fathers iI^Ti. 6 i#ft r »ttiM s •' Binde them continually upon thine hem c . What better treafure canft thou lay up in thy breaft < what fafer direction canft thou follow < The word of life is a precious and fweet liquor, fit to feafon the green veffelj a fure guide to lead us in the darknefs of this world.

Wilt thou pretend poverty to excufe omiflion of this duty? Oh fool and blind-, doft thou not coafider, and if thou bee oppref-fed with want, thou haft the more need to ftrive for grace, peace with God, and joy in the Holy Ghofte Thou haft nothing

inthisworld 5 provide fpiritual treafure, and learn whatlegaaes the Lord hath bequeathed unto thee in his holy word,

"W ee need not urge reafons to perfwade old men,who have ac-cuftomed themfelvesto the practice of godlin.efs , and by long cuftome have made that eafie to them, which to another feems difficult (if not impo0ible> to continue the ufe of chis exercife: for by experience they know the Angular benefit and comfort of it} They have tailed many times how fweet a thuig it is to commune with the Lord, how profitable to incite, and call upon their fouls .• and though the natural ftomach be decayed, the '-fpiritual appetite ftill encreafeth ip % + in them \ There is none fo employed, or tied by any fervice or duty to man., but hee may

finde

finde fome time, either by day or night, to call upon God, to confer and talk with God, and with his own foul in theprefence of God, efpecially upon the Sabbath day 5 wherein the pporeft Artificer, and moft painful Plough-man, Prifoner, and Gal-liflave, muft put apart fome time,if not to hear and pray pub-liekly ( from which hee is re^ ftrained) yet to behold, mufe and meditate with himfelf, both of the word, and works of God. Canft thou finde time to eat, fcpfa. 1^.7drink, lleep b ? redeem fome porrion of time from worldly «Pfa it k a fi ne fe torefreflithy felfwith $i. 148. fweet Meditation/Is it not better to want thy full fleep, than to depHve thy foul of communion with God £ It were a bufie day when thou wouldeft not a little attend to falute a kind

friend,

Olivine Meditation. f'y

friend, who is come a far jour- -iiey to vifit thee in love: Let no day pafs without fome conference with God and thine own heart.

Many hear the Word of God, praife the Preacher, wonder at the doftrine delivered, are af-fe&ed with joy or forrow 5 but the godly man treafureth up the Word in his heart, not as a Talent in a Napkin, but as pro'vi-fion in a ftore-houfe, which hee bringeth forth in due feafori. z Mary kept all thofe fayings^ and* Luk.i. pondered them in her hearty when ,9 * as others heard them as well 3s ihee. b fjkfrff obferved $ofeph\ h °cwr* dream, the brethren heard it, "* but the Father kept it in mind.

Queft. what ought to bee the fn&tter or [ubjeff of our CM edit d-Hon <

Jnftv. Some good orprofi-C table

table obfervation gathered put of the Word, or raifed from the . Works of God, as the Titles *n/. *4 and Properties of God, c by which hee flieweth what hee is to his Church and People $ his Power, Wifdome, Juftice and Mercys alfo the works of the Mod High, as his Decree,Crea-tion, Providence , the fall of man,our Redemption by Chrift, Vocation, Juftification, Sanfii-fication and Glorification-, like-wife our own vilenefs and finful^ nefs, both in general and particular , alfo our manifold wants, and infirmities? our mortality* and daily dangers, with the mutability of all things in the world 5 the great and fundry pri-viledges which wee injoy daily through the ineftimable kind-nef sof God in Chrift Jefus ; the fundry affli&ions and troubles of

this

this life* and how wee may beft bear them, and go thorow with them, to the glory of God, and our own fpiritual good.

Itisgoodtoobferve further, and think upon the vanity of all earthly things, the vain confidence of worldly men, the de-ftru&ionof the wicked, the aft faults that are made againft the Church, and how the Lord doth ftill protect her with his right hand.

In brief, the-Word of God is a rich ftore-houfe of good matter; and the world a ftage furnifbed with great variety •> e-very day bringeth forth manifold occafions of Meditatioh,and a godly mind may make good iifeof every Word or Work of God, of every thing it feeth or heareth (whether it bee good or evih )

ao *A Treatife of

Qjjeft. What bee the fruits^ effects, and benefits of Meditation <

Anfa. They are manifold 5 for it calls our minds out of the «Pfa. 4 i. 4 . world to a mourning, or mirth $ & 39 ' 3 ' to complaint, prayer^ rejoycing, and thankfgiving in the prefence ot God, It drieth flefhly and bad humours of worldlineis, and earthly-mindednefs; it quickens and awakens the dull and drow-fie heart, that is ready to bee fleeping in fin$ there is no private help fo available, to gage,, and fift, weed and purge, and ( as it were) to hunt and ferrit out of our hearts, fwarms of wicked and unfavoury thoughts and lufts, which otherwife will not oncly lodge and dwell, but rule ^nd reign in them, and to entertain and hold taft heavenly thoughts; which otherwife will

run

run out of our riven heads, as liquor out of a rotten veffel. It is an ointment to foften our hard hearts, and to fweeten the bitternefs of our lives in all inward and outward troubles: It is a foveraign prefervative a-gainft the fugcred baits of worldly pleafures and commodities that they become not poi-fon unto us. Meditation is the fearcher of the heart, the manure of the foul, the foftererof zeal, the key of paradife, the ladder of Heaven, the remedy of fecurity 5 the paftime of Saints, the improvement of ChriftianU ty. It enters us into the firft degrees ot heavenly joyes,exalteth our minds and thoughts above the higheft pitch of worldly things, and imparteth unto us fome firft beginnings of the vi-fion of God} it is as watering to C 3 plants

pi ATreat ifc of

plants, as blowing to fire, as oyl to aking joynts, as Phyfick to the fick s It urgeth to repentance, it quickneth to prayer, confirmeth faith, kindleth love, digefteth the word, encourageth in well doing, and refrefheth with heavenly confolations. More Particularly.

J pirft 5 Meditation difcovers

corruption, and acquaints us with the rebellion of our hearts and lives, with our blindnefs, fecurity, earthly-mindednefs, and infinite other loathfome fil-thineffes, which neither wee our felves would take knowledge of, while wee carry our felves in many things as good Chriftians amongft men $ neither any other would ever think that fo much poifon could bee inclofed in fo narrow a room, as within the compafs of one filly

man

Divine LMeanatten. mad or woman 5 The vanity of mind,& frowardnefs of will,will (hew themfelves fooner in this duty, than in any other. By the hearing of the Law comes the knowledge of fin, but never fo clear and diftind, as when wee conftantly fet our felves to walk with God 5 Let us obferve what unfaithfulnefs, injuftice, world-linefs,impattence,breaketh forth in our callings; what wearinefs, coldnefsy deadnefs^ diftruft poC feffeth the heart in prayer; how full ofwandiiugs, forgetful, ir-reverent, how foon tyred wee bee in hearing the Word, how fenfelefs, froward, and hardhearted under the Rod, and wee {ball bee forced to acknowledge that wee are very ftubborn, and rebellious 3 prone to evil, and averfe to that which is good. But fet thy felf to think upon C 4 fome

*3

$4 4 TrcMifc of

fome inftru&ion that hath been taught, or thou haft obferyed, do it feriqufly* confcionably, re-ligioufly,confkntly, as one who defireth to fpend all time well, and then corruption of nature will fli£w it felf* Thou (halt foon perceive that thou art vain, ignorant, impotent, proud,world-ly,felf-conceited, fickle, envious, impatient, unprofitable, an harbourer of filthy lufts, a ftiff oppofer of found hplinefs, paf-fionate> unfound, and what not? Begin to meditate when opportunity is offered, thou art bar-ren,and canft finde nothing fit to bee matter of mufing, canft make ufe of nothing which thou haft heard or feen-, haft thou found matter t thou art duli,and (enflefs, not able tofaften one thought upon it, as is meet, fo ford-hearted, that nothing can

pierce

pierce or enter •, Thou fetteft forward, but art quickly turned out of the way,that thou may eft well wonder to fee how far thou art ftrayed before that thou couldeft difcern that thou haft Aepped afide-, fome idle toy, earthly bufinefs, vain pleafure, needlefs fear, delightful remembrance of fin hath drawn thy thoughts another way. Do not thefe things difplay the poi-fon of our evil and corrupt nature *

Moreover , by Meditation wee look into every dark, filthy corner of our naughty hearts, and rake into that ftinking cha-nel, which is feldome ftirred ; So that when wee fet about it, wee (hall bee compelled to fay, I heard of corruption by the hearing of the ear, but now I fee it with mine eye 5 I feel it t$

the

*tf \*/L Trestife tf

the gteat difturbance of my foal. And thus wee are drawn to deny our felves, humble our fouls, and feek to Chrift for fuccour and relief. 2 Secondly, It is a fpiritual

means to purge out fin> and to cleanfe the ground of our heart from thofe noifome, and hurtful weeds that grow in them. No means more available to rince and purifie them, to break the bed of fins, and hunt away the litter of prophane lufts,none

Kote. comparable to this. For though by the Word wee know them, by conference wee revive the remembrance of them, and by

* H,b -*x - reading wee do both, a yet all thefe run out of our riven heads, and abide meanly with us to fupprefs our corruption, and to tame our hearts , until wee bring our felves to often

and

Divine tJHeditdtion. %f

and much mufing, and debating of the good things, which wee hear and read, that fo wee may digeft them ^ and of the evils, which by occafion wee fall into, that wee abandon them: Even as worldly men ponder deeply thdr affairs, which are weighty. Meditation makes known the hainoufnefs of fin, inflames the heart with love of holinefs, che-rifheth the graces of Gods Spirit ( which are as fire to con-fume the drofs of fin) and rou-feth to earneftnefs in prayer, to bee fet at liberty from that cruel bondage.

Moreover, the confcionable performance of this duty of Application of the Word, with Examination, and Prayer,which is done byMeditation,is,through the blefling of God very effectual^ to-lull, and crucifie the

lufts

luftsof the fl.efti: The fpecial fins prevented by this exercife. Are,

i* Idle roavings, unprofitable wandrings, unfavoury thoughts, wifhes and defires of heart-, who groans not under this burden? who is not much hindered by them < They di-ftra& in prayer, reading, hearing, and cool our zeal, dead our hearts, wafte much precious time, fteal away comfort, defile the foul, and bring forth much dangerous fruit.

The fpecial medicine to cure this malady is Meditation, it either keeps, or thrufts out frivolous, and idle thoughts and motions, either it prevents them^ or keeps them under. The Word hid in the heart preferves *pfa. ii?. from finning, * When the door V- is open> "and the houfe empty,

it

it is an eafie matter for the theef to enter$ but if the heart be occupied in goodnefs, evil cannot finde roonij and harbour ♦, The foul fpirit being call out of a man, feeketh to return with fe-ven (pints worfe than himfelf, * but is not able to re-gain pof- b Mar. i», feffion, till hee finde the houfe w> 43* empty, fwept, and gamifhed: when wee do nothing, and with-all labour to get no good matter into our minds, wee are fure to be peftred with evil cogitations, arifing from natural corruption, or caft in by Satan; but if the heart bee imployed continually in that which is profitable, holy* and excellent, corruption fhall not have that ftrength to moleft, , norftir, nor Satan that opportunity to fuggefi. Hath vanity taken root < To remove it) no means more profitable than oft

and

jo A Ttcatife of

and deep confidcration of the {Warms of evil cogitations that arife in the mind, to bring them into vile account, to bee weary and afhamed of them, and to endeavour to entertain and harbour better motions and defireg in their room. What Chriftiart can endure to have his heart taken up as a lodge, or fty 5 for froth, filth, vanity, idlenefs, or folly, that feeth the loathfome-nefs of it, and knows how, and where to furnifh himfelf with heavenly and comfortable matter? Hee will judge himfelf, watch, and make earned re-quefts, never ceafing till the number of idle imaginations bee abated,

3. Earthly-mindedneflfe , and the inordinate love of things temporal, are bad weeds that cover much ground, bitter

roots

Divine Meditation. jl

roots that flick f aft in our nature, fins that let open the heart for' Satan to take poffeflion, and dwell therein, that make the Word unprofitable, becaufe it cannot have right and found plantation, that are attended with multitude of other fins,and never go alone*

The only means to dig them out of the heart, is Meditation: Look into the vanity, deceitful-nefs, uncertainty, vexation that outward things bring with them, and thou wilt never fet thy heart upon them. Why do Pk.^-u many men lay up for themfelves treafure on Eat th i They know not the glory and dignity of Gods Saints^ they conceive not theneceflity and excellency of faving Grace* they never tailed the comforts of a godly life ^ fee not the Crown and joy that is

pre-

prepared in Heaven for therfi ' 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, confiifed, idle$ earneftly, often, advifedly, deeply, they confider not of it: It is impof-fible that hee (hould covet great things in this world, or highly prize whatisbafe, and tranfita-ry, that hath an eye to the re-compence of reward. What wee are in Meditation, may ea-fily bee gueffed by our affe&ion to the things that are perifliing .* Hee that admireth the fading bravery of what is under his feet,hath taken but fleight vtevv of heavenly glory. 3 Thirdly, By nature wee are

very fluggi(h,like unto the Oxe that will not draw, unlefs hee bee driven, or pricked with .1 goad. Medi-

I)hine Meditation. jjj

Meditation is a fpur to quicken us. a The words of the mfe are a Ecckf, as goads, if the Word read or i*. i*v preached bee of great force, it muft needs work effectually, if wee joy n Meditation. Upon the firft hearing, the pra&ice of good works may feem difficult, and unpleafant* our flothful nature will objeft many things a-gainft it$ A Lion is in the way} a Lion is in the ftreet$ it is hard to bee tied fo narrowly-» dangerous to follow ftich courfes: But if Wee con>fider the matter more attentively, wee fhall fee great caufe, good incouragemerit to fet Upon that work with diligence, joy, and chearfulnefs^ as the mercies of God, the love of Chrift, the comforts of grace, the bond of Creation, preferva-tion, redemption, the promifc Of divine ailiflance, and gracious D accep-

jaj, JTreatife ef

acceptance, the peace of con-' fcience, and lively hope of an Inheritance in the higheft Heavens. When thefc and fuch like considerations are duly weighed, wee ihall finde many, and more efte&ual provocations to incite to holinefs, than poflible-ly can bee to incite unto fin, or to difhearten in any good enter-prize* 4 Fourthly, In company wee

are apt to forget our felves, and take offenfive liberty 5 to bee idle, loofe, vain in fpeeches, pet-tifli in behaviour.

The reafon is, becaufe wee are not ftored with good matter, wee have not feen into the manifold imperfe&ions of our hearts, nor tried in fecret how wee can mafter and overcome corruptions. Whereby the ne-ceffity of Meditation is manifeft*

that

i)ivine Meditation. j j

that gaging the heart thorowly, and fighting againft fin at home, wee might bee more watchful in company, left wee fhould bee overtaken, and better enabled torefift 5 for as hee who goeth to war, is firft trained, and made fittoufehis weapon at home, and the fcholar tryeth mafterics privately,before hee come forth to difpute openly g fo muft a good Chriftian try what hee can do againft his affections, & lufts,-alone by himfelf, in his folitary Meditation, and refolve againft them ( accordingly as hee feeth the difficulty to require ) before hee can in his common dealings with all forts and companies, bee ftrengthened againft temptations, and falls, and free from offence-giving in his words and deeds, $ Uttbeleef, and jwdnefs of D 2 hearty

$6 tA Trcatife of

heart, are evils no lefs dangerous than common, to the godly, that feel them, to the ungodly that are infenfible, acurfe, a judgement, that cannot fufficiently be lamented*

The fpecial remedy is earneft communication with our felves, and with the Lord in fecreti How doth the heart relent when wee fet our felves in the pre-fence of God, to record our dif-obedience with fhame, and for-row$ and when wee call to remembrance our mortality, the day of death, the coming of Chrift to judgement, the favours of God,the love of Chrift, his moft bitter death and paf-fion? Hardnefs of heart com-eth from want of due confidera-«Mark 6. tion. * Tendernefs follows Me-52,. & 8. ditation, as contraries are cured ll]lll l9 'by their contraries. To chide

the

the heart for fin, and force it by ftrong reafons prefTed again and again upon the confcience, is effectual to break and rent it, as hard ftroaks with beetle and wedges are to cleave the knotty Oak. They that look up to Chrift, will mourn over him. To (lock up infidelity 3 and to plant the word of promife, what means to Meditation? aa pk- 77^ when wee confider the power, ^. I05 * goodnefs, unchangeablenefs of the Lord, his free grace, rich mercy, and conftant truth, how hec dealt with his fervants in former times, and ;hath holpen us in the day of our calamity, doth not the heart rife in indignation againft diftruffr To checfc and reprove deje&ednefsof fpi-rit, and tq ftir up our felves to wait and truft in the Lord, is a ready way to get fr^edome from Dj diftrad-

diftra&ing thoughts that overwhelm and opprcfs the foul i * Thirdly, Meditation maybe

called the beginning of all found Reformation s wh«n will men turn from their fins with an holy refolution to cleave unto the *Hof. 7.1. Lord in all things < Never till jcr. 5 .z 4 . they come to their right mind, ^rVi anc * ^^ink themfehes. b They j 7 * may promife fair in ficknefs 3 con-^iark 14. ceive fome purpofes of amend-

Pfai 4 . 4. mcnt Q P on t ^ ie ^S^t or bearing of judgement denounced againft their bofome fin*, but all this a-bides meanly with them to break the heart, or change it from thofefinful delights wherewith % was bewitched. They muft remember,and weigh what they have done, before they can rife c jcr. 8. 6. out of the miry-puddle into kev.i. $. w hich they are fallen *♦

4 Fourthly ? Hereby well-

grounded

Divine {Meditation. %f

grounded and working knowledge is attained, encreafed 5 without understanding wee cannot begin this exercife, but wit dome is begotten and confirmed by it. d They that hear often, dpf a .„^ readmuch^ but live not in the 9*>9i>99* exercife of Meditation, and di-geft not what is brought to their minds by outward means, they continue ftill in darkfcefs,or hang upon the credit of their teach-ers 5 at the beft, their knowledge is lefs profitable to themfelve$ and others, as that which fwim-eth in the brain, but is not kindly rooted in the heart. In earthly occasions, wherein wee are {harper fighted than in fpiritual, wee conceive not a matter^t the firft hearing-, the more we think upon it, the better wee come to know it. In fpiritual things often reviewing the fame thing D 4 is

is moft requifite. It is Meditation that fettleth the truth in the judgement, aflureth it to the conicience, and firmly gro.und-eth it in the heart, that it be-cometh a behooveful word^ ready in the time of need,and ruling over the whole man, with an u-niverfci, m'!de,and gentle fove-raignty. It may bee added, that . if wee meditate of what we hear, wee (hall fee more into the truth, ufe, and benefit of what is taught, than hee that preach-eth. Surely there is jio do&rine fo plain, or work fo fmall, but great good might bee gathered, much learned out of it 3 by ftudy and diligence. 5 Fifthly, What an help this is

to ftrengthen memory, all men know by continual practice. Doth not the light of reafon teach us, to call that oft to

mind

mind which wee would not have to over (lip us. 1 mil meditate on p(al - «*• thy ftatutes^ and will^ not forget thy Word, The Saints of God know it is needful to grow in wifdorae, and to retain what they have learned: but look how neceflary it is to bee filled with wifdome, and to hold a faft what a Hcb.i. i, wee have received-, fo needful z * it is to repeat again and again, and to bethink our felves of what huh been commanded and commited to our cuftody: Defeft of memory is beft fup-plied by Meditation.

Sixthly 3 * Meditation en- 6 largeth delight in g°°dnefs:*^^ rpuch blowing will make the fire^^f to burn under green wood. Our tempiath-nature defires liberty, and good- Ymmef-nefsis burdenfome to the flefh,"*,**«'-

gis in Mills amorem erar defcimus & quo magis a liquid amanm 3 *4 fequentiffs tie ipfp cogitatnitf.

but

but if wee accuftome our felves to minde, and mufe, and think upon the word, until it be made our own j it will be f leaf ant to our Pfa. 119. tafie^fweeter than ho»j, or the ho-l 3> 2 4- njcomb. Familiarity is the beft Nurfe of Friend/hip, better than good turns: Even as looking breedeth loving: fo when by the thought of mind wee look upon good matters, there is a love of them bred in us $ foraf-■ fe<ftions kindle on a thought, as tinder doth when a fpark light-ethonit. The moft vehement love doth wax cold for want of communication; andthecoldeft affe&ions are inflamed by con-Koce. verflngs, and intercourfe of fpeech. 7 Seventhly 5 Meditation is a

gracious means to eafe and re-frefli the mind ( weaned in worldly bufineffesO h feafoneth

our

our meat, deep, labours.' . OhP&L*3*' how fweet and pleafant a thing X7> x8i it is to come into the prefence of God, to record his mercies, to folace our fouls in the remembrance of his love I This is the place of reft after a toilfome journey-, the cool fhade to the weary labourer 5 the water-brooks to the panting Hart: No Pfrl. 4**1 mirth, no melody is to bee matched to it: The joy and comfort of the Spoufe in the puu . prefence of Chrift is a matter *,*' 3 '* 5 incredible to the carnal heart, who never rafted of the refined Wines, and fat things in the houfeof God.

Eighthly, Takfe away Medi- S tation, and the duties of Religion lofe their life and vigour 5 Prayer is cold, reading unprofitable; Think daily with thy (elf what great honour it is to

bee

bee the Son of God, what un-fpeakable. joy to poffefs affu-tance that our fins are pardoned, how unvaluable a prerogative to lay open thy cares into the bofome of the Lord- perfwade thyfelfof his readinefs to hear, mercies to forgive, andcompaf-fions to relieve them that ask in his Sons name. Thefe things will ftir up intention and f erven-cy in prayer 5 with what fighs and groans will hee confefs and bewail his iniquity, who with a /ingle eye doth behold thefil-thinefsoffin, and look into his own eftate ? But lay afide Meditation, and all is turned into form,, comes to bee of little ufe; For the appetite will decay, if it be not fharpened,defire will cool if it bee not quickened. Meat received into the mouth,aind fpit forth again prefently^ noqriflieth

not-,

not; Seed muft bee covered, as well as caft into the ground. Reading benefits little without Meditation (which is to the Word what chewing and dige- iTim.* ftion is to meat that ihould teed * 5, the body.)

Ninthly, Frequent and daily 9 repetition, and regard of heavenly things, brings us to better and more inward acquaintance A with God, moft comfortable fellowship and communion with him. The more wee fpeak and converfe with a man, the better wee know him, the further wee fee into his worth, faithfulnefs, and excellency. So doth communing with God lead us to the found and comfortable knowledge of his Majefty* This is the fruit of holy mufing, than which, what can give more jo/ and comfort f what knowledge

lo

fo delightful to the mind 3 as the knowledge of God in the face of Chrift, in whom the Father hath revealed rhe treafures of his wifdome, the riches of his grace, long-fuffering, and mercy? Nothing can revive the foul fo much as the feeling of his love, and the affurance of his fatherly care over us. Lord lift fe thou up the light of thy countenance upon usj& we ftial be fafe. i* Tenthly, To call to remembrance the Lords mercies of old* and his free promifes that never fail, is a Angular eafeand refreshing in the time of temptation 5 when Satan doth fift and win-p r % now us with temptations , and ter-*, xx, il! rours within, and troubles with-pfai 4 5^.out. 1 remembred thy judge-p [ a1, x 19 ' ments, O Lordjmd was comforted: Hal. 119. 1'-will never forget thy freeefts, ?3- for by them thou haji quickened x n$ee* Eleventhly,

Divine Meditathn. **+

Eleventhly, As the mind is, lt fuch 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 a&ions cannot bee upright 5 Wouldeft thou live a Chriftian life, and injoy thofe great liberties which God affords to his children in this life. ? then thou mult fcatter the bed of difordered cogitations, and nounfli godly defires, 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 evii anions $ for the thought is as the feed, and conception of all : j our actions: Now look as after conception there is a travel to bring fortfa, and a birth in due feafon : fo when the foul by thought hath conceived., pre-

fentlv

fently the affe&ions are ticltf led, and excited, the will inclined, and ftirred, which com-ftiandeth the inferiour powers to execute what the thought fug-gefted. 12 Twelfthly, Meditation fit-teth for conference-, hee that hath digefted good matter by ferious cogitation , ftudy 3 and care, is able to bring it forth, and utter it fas occafion requu reth) As they that have treafu-red up much gold and filver, caft eafily lay it out, when it may bee to their advantage 5 whereas others that after long ftudy can fpeak excellently, being put to it upoa the fudden, can fay little for lack of Meditation-, herein like unto them, that having laid up nothing in ftore, are compelled to borrow of the Ufurers, before they can make te their purchafe. Thir-

Divine Meditation., qf

Thirteenthly and laftly. The Word of God appears excel- pr a .g. 3< lent, h;$ works* great, his favour unfpeakable, when wee ponder them in our hearts* By it in our folitarinefs wee enjoy God, and our felves, and by con-verfing with him wee arc fitted forj and made more profitable in all good company.

Queft. What uje is to bee nude of this pint f

iSlnftv. It formerly thou haft been a ftranger to this exercife i now learn ic$ begin to praftife it, entertain not conceits, as though it were needlefs, unprofitable, impoffible, burdenfcme 5 for a Chriftian life cannot ftand without it; Thou (hale finde it exceeding beneficial, delight-fome, eafie, when thou art cn-tied into it-, it is tedious ondy to corruption, to the heart renew-

jo ATrcaiife of

ed, itismoftfweetand comfortable: The negleft of this duty is the very cajife why many Chriftians injoy not the tenth part of thole priviledges that God hath provided for them in this their pilgrimage .* why they are kept under their ftrong corruptions, and break forth offcn-fively in their dealings in the world: Moreover, how fliould a man bee affured of Gods love , if knowing this to bee a duty required, hee never addrefshim-felf unto it in good earneft. It is not fufiicient to praife that which is good, fpeak well of the children of God, keep our felves pure from the grofs ftains of the time, but we muft hate iniquity, and love righreoufnefs, which they do not, who harbour fuch thoughts as are difpleafing to his Majefty: How can a purified

mind

inind take pleafurc in thofe fiU thy waters that flow from the ftinking puddle of original corruption < It is for fwine to wallow in the mire, and corrupt fountains to fend forth muddy ftreams. It the treafure bee in Heaven,the heart mirft be there* If the foul bee of an heavenly difpofition, nothing is more delightful than to walk, and commune with God. By thy thoughts thou may eft know thy felfj as evil thoughts will argue an evil heart, fo good thoughts will argue a good heart: for thefe cannot bee fubjedfc to hy-pocrifie, as words, and deeds are,which fom^timessome more. from refpeft of the creature, than of the Creator. It is the will of God that wee fliould not onely feek the Kingdome of Heaven, but * mindeu, fet outi E 2 thoughts

j 2 *A Treatife of

thoughts upon it, and turn the bent of our defires wholly that »Mat.6.i 9 vvay. a The Lord hath given to aCoL 3 ' l us the great things of his Law, ^Hof.8.u b caufed the Scriptures to bee written for our learning, and fent his Prophets to declare unto us his mind, and pleafure ; Chriftjefus (thegreat D r . of the Church) hath revealed the glory of God, as it were in open face, and fully, and clearly made known the laft will of his heavenly Father touching mans fat-vation, than which, nothing can bee more wonderful, excellent, delightful, comfortable; Now for us to pafs by thefe things as flrange, and now and then only to caftan eye towards them, is it not an offence intollerable t How fhould the heart be framed after the image of God , but by a ferious Meditation of

hea-

Divine ^Meditation. $3

heavenly things, whereby their likenefs is ihmped upon the foul} as by Application, the feal leaves the impreflion upon the wax t Wee are ftrangers 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 chiefeft comfort inuft bee to have daily communion phi1, 3 with God, and to have our convention in Heaven with him, which cannot bee enjoyed ordinarily without Meditation. If it bee tedious at firft, ufe will make it eafie, and the fweetnefs which at length wee fhall tafte in contemplation, will make it delightful.

Queft. What fay you offafcr* ficial, and carelefs thinking upon feme points ofDotfrine by ftts,fel* dome in a good mood £ *

E 3 Anfw*

j 4 A Treatifc of

Anjw. The chief praife of this duty, is, that wee be much inks Pfai. it*. ufe,from time to time, through p. &x. *. t h Q w h 0 le courfe of our life, and everyday thereof, that by re* cording holy and divine things, efpecially thofe which tend to foundnefe in the matter of falva-tion a little time more or lefs (as opportunity is offered, and occasions will permit) may be be-ftowedofus, to dry up fleftily, and bad humours of earthly-mindednefs, and worldly-nefs, &c. and to quicken our dull hearts, left after fleepin fin, the Devil draw us to deep forgetfulnefsand fecurity. Neither can any thing if it be weighed, bee lefs tollerable in the fight of God Almighty , than whereas hee hath given us his Scriptures , which tell us his mind? and teach us how we may

com-

Divine UHiJitation. jy

commune with his Majefty, and for our behoof hath given us an earned charge to ponder them in our heart, to have them in our minde, to make them the matter of our cogitation, talk 3 delight, and practice * yet that Chridians fhould not bee better acquainted with this heavenly courfe, nor bee occupied thus, unlefs it bee feldome fas it were) upon high daies, and that very coldly: as if God had been earned with us about a trifle, or as if hee had offered us great injury to move us thereunto.

Nor is this work fleightly to bee gone about, wee mud fee our hearts to the cogitation of heavenly things, thorowly debating, and reafoning them with our felves,fo far as wee are able, that wee might bee inabled to order our lives, as well in one E 4 date

$6 A Trettifc of

(late, as another 5 and (lengthened againft the aflaults of Satan 0 and allarements of this prefent evil world; Meditation is a weighty matter, and great pity that works of greateft importance ftiould finde the moft fleight regard. It is the work of the Lord, wherein remifs dealing is condemned as injurious to fTcr.48.10 God, hurtful to our Teives. a The fruit of Meditation (lands in fervency-, hee that is not jferious fhall reap no profit: How ihould the Word fink into our ftony hearts, if it bee not minded i how fliould mercy, or judgement affed , if wee dwell not upon the thought of them < The heart muft bee preffed, before it will relent, and fixed upqn things above, before it will re-joyce in them. Meditation is one part pf a Chriftian pians

trea-

Divine Meditation.

treafure, that is ever hand, can never bee taken from him: Many duties muft wait theft* feafons, but all eftates, conditions, companies, anions, miniftcr occafion of Meditation-nor can this liberty bee ta^en from us by the rage of Satafy or cruelty of perfecuting Tyrants; for fo long as wee bee with our (elves, wee may commune with our felves, and with the Lord. Now, the more excellent our treafure is, the more careful muft wee bee to preferve and employ it.

Queft. Seeing this duty is fo necef[ary, profitable^ divine^ and comfortable , what doth keep fo many from the p.raftice of it<

Anfrv. The main impediment and hinderance of this (as of all other duties) is the nourifhing of feme one fin,or more, unrepept-

ecj

ed of, -which dimmeth the eye of the mind, that it cannot be-tiold fpiritual things any more than the Owl can behold the light, and cloyeth the appetite that it cannot relifh heavenly dainties, any more than a full ftomach doth hunger after fweet meats; As a black cloth can take go other dye ^ fo an impenitent heart is uncapable of Divine Meditation,

Queft. How is this impediment in bee removed <

' An fa. This bar can never bee removed, till our hearts bee

ff 1/ C^ P ur S e ^ ky humble, and un-j <L if cr f e ig nec i repentance, hearty for-%*^~ ° row, free confeffion , and well advifed purpofe of reformation. Wherefore as they that intend to keep any precious liquor, will fee that their veffels bee clean .• So they that will entertain holy

thoughts '

thoughts and dc(ire$,muft give all diligence to keep their hearts pure>andundefiled.

Qyeft. What are the fecial lets that hinder the ferformance of this duty f

Anfw. They bee diverfe; whereof fome do keep men that they do not ufe thisjexercife at all; others drive them to ufe it without any fruit, or found profit, performing it fleightly, and negligently, making it an idle Ceremony,or a matter of courfe or cuftome.

Queft. What bee theft lets t Anfn. One is a deadly cuftome of ranging after fond,an4 deceiveable thoughts, delights, and dreams of things either impertinent, or unprofitable, and oftentimes impoflible, being fuch as never were, nor are, nor tver (hall bee: or elfe flatly

wicked,

£© iyi Treatife of

wicked, hurtful, and pernicious. Eor the heart of man is exceeding deceitful> flippcry, fickle, wandring, and wicked, infinite waies: Befides that, thefubtil and malicious fowler, even Satan that old Serpent, doth fet his fnarcs fo thick in onr waies, that it is very hard for us to pafs thorow them without being in-tangled. To this head may bee referred worldly cares and plea-fures, which clog the foul that it cannot mount aloft. For as a bird f whofe wings are limed,) is not able to take her flight on high: So the man, whofe mind is intangled with worldly cares , and earthly delights, is not able by holy Meditation to foar a-loft up to Heaven ; When the mind is carried after other de-fires, it is unfit for heavenly Meditation, flow, and unwilling to

bee

bee occupied in cogitation, and confidcration of any holy mat-ters 5 hee that knows it lhould bee performed 3 is fometimes grieved for the omitting of it 5 but if the mind bee impotent, as having loft her former ftrength, and conftancy in good things, for the time it is conftrained too-mit and let pafs the fame.

Queft. Hew is this to bee remedied*

Anfw. The remedy to fuch a one (as through an unfettled heart, cannot meditate of any parts of Chriftianity, and godli-nefsj having otherwife knowledge) is to meditate of his pre-fent unfitnefs,loofenefs of heart, and earthly-mindednefs, to account it as an heavy burden^ to accufe his heart$ and to bring it to kindly relenting, by confider-inghovv far it is offprefendy

from

V* A Treatifc of

from that mildnefs, humbleneft,

and heavenlinefs, and readinefs

unto duty, which ought to bee

in him continually ,and hath been

111 him at fome other time: Let

him bring his mind to thefe con-

fiderations,and fay with himfelf*

*Hcb.n. * have received a mind to *

18. pleafe God, to be teachable, and

Cd.i. i«i rea dy to any duty * I have op-

pofed my felf againft mine own

will, and the Devils fecret, and

malicious counfel (though fweet

. Ro g to the fleflij a I am not a debtor

l2 , ° m ' ' unto it 3 how can I then yeeld to

the untowardnefs of my heart*

and to fin againft my God I

have tailed the fatnefs and mar^

row in the houfe of God, and

fhall 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

unto

Divine Meditation. unto him < Am I weary of my own peace, and do I hafte after my own forrow < what pleafure can I finde in vanity and vexation ? what tafte in the white of an egg 1 Lord bring back this ranging heart of mine from the deceitful dreams and fears that it hath beenfnared in, and re-ftoreit to the liberty that it was wont to in joy, that is,to folace it felf in thy favourand communi* on with thee. And this gift being decayed, through my own fault, and Satans cruelty and fubtilty forgive my told and weak love of thee, who have provoked thy Majefty (if thou wouldeft bee provokedj to frown, and look amiably on mee no more: Thou Lord chargeft mee thus to feek thy face, and fweetpre-fence, which I have gone from, and for a time been blinded, as

having

«t

having no ability to mufe of any good thing, and have not feen that I was feduced, till I perceived that I had loft this Tweet liberty. Now therefore, O Lord, (hew thy loving kindnefs in my diftrefs and weaknefs, and reftore to mee this liberty of my heart, which many of thy children do finde and enjoy. Thus fall into confideration with thy felf, and bee not difcouraged when thou feeft thy infirmities, who haft learned to tife all thy wants to humble thee, and to bring thee nearer to God, rather than to go ftfrther from him .* but let no man give any liberty in any fort to his evil heart ( when it is turned away from chearfulnefs and willing-nefs in any part of Gods fervice) to go forward therein, for that were to bring himfelf intouttet bondage, Qgefh

Divine Meditation. g*

Queft. What is a fecond Impediment or Let 1

Anfw. Inconftancy 5 when wee begin to fet upon this duty, but are drawn afide by the Jove of vanity, or difcouraged by the difficulty of the exercife, and fo give over, and never fet about it in good earneft.

Queft. What is the %emedj of this Impediment <

Jnfw % Labour to be conftanr, andifitbeepoffible, let no day pafs without fome line of Meditation, though many blocks be caft into the way. Impediments will multiply, as wee give way unto them ^ indifpofition and unfitnefs get ftrength through omiflion, and delays but con-ftancy and courage ( our breaking thorovv all opposition) with careful watchfulnefs to tye up our thoughts, will make this F exercife

exercife in time, not onelypof-fible, but eafie, and pleafant. It is grievous for children at the firft to go to fchool, but after they have tafted thefweetnefs of ftudy, and tried the fruit, they are contented to leave country and kindred for love of learning: So the entrance into this exercife is hard and tedious, but theprogrefs full of heavenly delight and contentation-, nay, it is grievous to bee peftered with vain,wicked, idle thoughts, whereby communion and fellowship with Chrift 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 infupportable burthen, what is it then to bee bound with chains of our corruption, to live under the power ofluft,

to

to bee toiled to and fro with the temptations of Satan ? let lis therefore fet apart the fitteft time for this exercife, efpecially on the Sabbath (when fpiritual idlenefs is as bad, or worfe than bodily labour) and to keep it conftantly, not giving over (when wee have once begun ) till wee finde that it hath done (>ar hearts fome good: For what will it avail M$ to knock at the door of our hearts/if wee depart before Wee have an anfwer?

Queft. Adaj not a mm fpend too much time in private Meditation ?

Anfm. Yes 5 rio doubt, arid many do, who are fo' addi6ie<i to their own private devotions 3 that they riegled other duties of Chriftianity, and of their parti' cular callings, the negled of which, befides that it is a fepa-F % rating

rating of thofe things which God hath joyned together, doth not inlighten and quicken the mind, but rather (by the juft judgement of God) blindeand dull it. Hence it proceeded , that the antient Monks mingling bodily labour with Meditation, proved excellent, whereas the Popifh Monks, mured up in their Cloyfters, and exempted from bodily labour, proved the moft noifome Caterpillers in the world. Wherefore wee muft fo chufe our times for the performance of this exercife, that God bee not diflionoured, nor our brethren wronged, by the negled: of others. The objeft of this exercife being fpiritual, is far too excellent for the weak fight of man to bee gazing on continually.

Quefh What is the third Impediment i A»ftv.

Anfo* Many are hindered and kept back from this duty, for want of matter. Notwithftand-ing the great variety of matter, which the word, and works of God, and the due consideration of their own eftate ifiightmini-fter unto them, yet their hearts are fp barren, and their heads fo empty, that they are utterly to feek about what to beftow their time, and their cogitations,

Queft. What is the Remedy againft this Let<

Anfm The help is to bewail and lament the barrennefs of their hearts, and to enforce themfelves to read, and hear the Word, and to mark, and ob-ferve the works of God with greater care , confcience, diligence, and attention, than they have done in former times. How a Chriftian is to furnifli F 3 him-

yo ji Treatife of

himfelf with good matter, wee (hall (hew hereafter more fully. But for theprefene, every man that is defirous to fet upon this exercife, may propound thefe things to bee thought upon.

j Firft, His vilenefs, unwor-

thinefs, and other his feveral corruptions and fins.

^ Secondly, The fuflferings of

Chrift> and the wrath of God due unto us for fin.

g Thirdly, The love of God in

giving Chrifl to dye for us, and the greatnefs of his bounty, and riches of his grace, and confbn-cy of his love, in forgiving fo many tranfgreflions, and fub-duing daily more and more the dominion of fin and Satan.

4 Fourthly,Hee is to think how

hee may bee guided, thorow that prefent day, after the rules of his daily dire&ion, efpecially

thofc

thofe that feem hardeft to §fee followed, both the well-ordering of his heart, and framing of his life fo far as ftands with Gods Word.

Fifthly, Let him meditate on ^ the feveral parts of the Chriftian Armor, and how God hath appointed to ftrengthen him thereby for his better going forward in a godly life.

Laftly, Let him confider of ^ the outward bleffings that God vouchfafeth unto him, his con-ftant care, and fatherly protection over him, in his going out, and coming in, providing him meat, drink, and apparel, and o-ther neceflaries,

Queft. What is the fourth Let}

jinfw. Want of leifure and opportunity, by reafonofnecef-fary bufinefs taking up the time. F 4 Queft,

4Qneft. How is this to bee remedied ?

An fa. Men muftknow, that' the ordinary works of their calling, are not to put this duty out of place, for if they do, it is by the unskilfulnefs, or unto-vvardnefs of them 3 who commit this fault 5 but the one of them is appointed of God to go with the other,and both of them to ftand together to the upholding of one another. If any through necefTary occafion and hinderances, fhall be conftrained to let pafs this duty of Meditation, when otherwife hee would have fet upon it, hereby let it appear to have been neceffarily paiTed by, and without his fault: if hee fupply the want of this duty after his necefTary labour ended, and take heed that in no wife it bee omitted altogether,

unlefs

Divine MeditAtion.

unlefs hee can bee affured with peace, that God in the omitting of it hath been rernembred an-fwerably fome other way.

Queft. What fhwld move us to bee careful to take time for this duty ?

Anfw. Becaufe wee are ear-neftly exhorted by the Apoftle to redeem the time jftm is, to take the opportunity , and lay hold on all occafions whereby wee fray glorifie God , or do good to others, and to our own fouls. And the fpecial fpur tq provoke us to make choice of, and con-ftandy to keep fome time to the performance of this duty, and to break thorow the manifold lets and impediments, which ftand in our way, is the due confident ion of the fruits, and effe&s of this duty carefully performed, which have been mentioned

before,

before, and come to bee named hereafter.

Qaeft. What things do hinder r the fruitful performance of this duty P

jinfo. Two principally, which may bee called abufes of Meditation, i Firft, Sleightnefs; when wee

make a ceremonv of it, not fo much looking how our hearts are affeded in and by it, as that wee may not juftly bee charged for omitting it. 2 Secondly, Trifling fantafies,

and worldly cares, which fill the head, that wee cannot minde heavenly things; hence follow-ethwearinefsof it, and an ha-ftening to more liberty, that our hearts may range where they lift.

Queft. How are thefe abufes to bee remedied f

Jnfw*

A, Fir ft. We muft remember, 1 chat it is a duty of great weight, earneftly called for at our hands, of Angular fruit, and comfort, worthy to bee delighted in, and exercifed with greateft dili- K gence. The men of the world arcexad: in trifles, is it not a fhame to the children of God, if they be fleighty in matters of fo great importance ? Labour fpent in the duties of Religion is loft, and the fruit perifheth, if wee ftrive not to perform them with life and power.

Secondly,To obtain, that wc % may bee fit to perform this duty, and not to bee carried at that time after wandring, wee muft ty e up our loofe hearts throughout the day from the deadly cu-ftome of ranging after vain 5 fond, and deceiveable thoughts, dreams, and delights •, wee muft

weigh

J6 Lxf Trcatifc of

weigh how little worth this is to fuffer our cogitations to bee fattened on things tranfitory with delight, much lefs about thofe that are filthy, and evil, but rather bring them to bee taken up in thofe which are hea<-venly: This wee are called unto, and until wee learn, how weighty foever our dealings be , to count this the chicfeft, to keep peac? with God, and ever fear to offend him, it will bee an hard matter to bring our felves to meditate witftchearful-nefs, and fruit. 3 Thirdly, When thou fetteft

upon this duty , take heed of felf-confidence, left thou provoke God to give thee up to be buffeted of Satan, to teach thee humility, and lowlinefs. How fhould wee hope to profper in any good work, fo long as wee

truft

J>Mnt ^Meditation, "jf

truftinourown ftrength? Suc-cefs joyned with feli-prefump-tion, is perillous-, for it tendeth tofpiritualfulnefs, and forfeiting, two main and great difeafes of the foul.

Queft. What bee the forts and kinds of Divine Meditation i

Anjw. It is fitly divided into two forts.

Firft, Extemporary, occafio- i nal, or fudden, which may bee done at all times, and in all employments.

Secondly, Set, deliberate, or ^ folemn: both thefe have their ufe, and in both thefe, feriouf-nefs is required.

Qiieft. What is occasional Meditation*

Anjw. It is a ferious bending of the mind, to think upon fome good and profitable fubjeft, being occafioned thereunto by fuch

things

things as (by the providenceof

God) do offer themfelves to our Pfai.8.8. fenfes, eyes, and ears, as wee go Pr«r% X £' about the duties of our calling, Mau.**. or bee exercifed in fome honeft;

and lawful Recreation , for the

continuance of our health, and

comfort of our life.

Queft. What Rules are U bee

noted touching this extemporary

Meditation 1

1 Anfw. Firft 3 Extemporary Meditation, as Ejaculatory Prayers, have no ornament but fervency, no motive but love, no other eloquence butaftedti-on* and their claufes, no contexture but neceffity.

2 Secondly, No employment can hinder us from this duty, they rather minifter occafion thereof unto us: The cold of Winter, the heat of Summer, the fweetnefs of the

Spring,

Spring, the fruitfulnefs of the Harveft, do * praife the Lord, *pGlij.i2 that is, do minified plentiful oc- & 69.34-cafion to us to praife God .• No vittx^ month in the year, nor week in the month, nor day in the week, nor hour in the day, which doth not afford us fome profitable matter to meditate upon.

Thirdly, The fittcft day in 3 the week> is the Lords day, which wee are to confecrate wholly to him: but as no perfon is exempted from this duty, fo no time but may fitly ferve for the performance thereof.

Fourthly, As wee muft not 4 lightly let flip fuch matters of good ufe, as will bee often offered unto us, and defraud our felves, and others of the benefit thereof fo wee muft not fix our minds too earneftly upon them, left wee offend others, and neg<

left

So A Treatife $f

left fome neceflary duty of out own.

j Fifthly^ The more natural

and lively the occafion of external Meditation is, the better it doth affeft at the firft faluta-tion, as foon as wee take a tafte of it, which muft bee regarded and laboured after, becaufe the bufirtefs of this life will not fuf-fer us largely to difcourfe upon them.

C Sixthly, Variety of matter is very profitable, for often iteration of the fame thing, breeds heartlefnefs. It is with Meditation, as with medicines, which with over ordinary ufe lofe their foveraignty, a-ndkillin fteadof purging.

Queft. XVjfjat are the benefits of Extemporary Meditation ?

Anfrp. I It fits for fetlcd Meditation, as it furnifheth with

mat-

matter, and prcpareth the heart to commune with God: as oft falutstions makes way to familiar conference. Hee that ob-ferveth the Lord in all his dealings, and makes fpiritual ufe of earthly things, (hall with more eafe finde and faften his heart upon fome good matter, and have it at command, to attend upon the Lord in raoft ferious Communication,

Secondly, It kindles the gra- % ces of the Spirit, which might ptherwifebee damped with the, foggy mifts of earthly cares, and vain delights. As the fire gathers that which caufeth it to burn fafter : fo the Spirit raifeth holy thoughts upon outward occafions, which dfl revive the grace wee have received.

Thirdly, Since the greatefl: 3 part of our life is fpent in world-F ly

%% ATreatife of

ly affairs, unlefs wee lift up our hearts to God upon occafions 'offered in our callings, journies, and fuch like, wee (hall deprive our fouls for the moft part of fweet f ellowfhip, and communion, and company with the Lord,

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

5 Fifthly,Occafional Meditation is a (harp fpur, and ftrong provocation, to prayer and praife: Hee cannot want matter of thanksgiving or fupplication, that confcionably obferveth and con-fidereth the goodnefs of the Lord towards him in the things of this life, and infirmities of the creature, and his own inability of hiirifelf to effeft, or bring any rhing to pafs. Sixthly,

Sixthly, It furthers much to 5 bring us to the knowledge of our felves > and to encreafe humility: felf-ignorance is a difeafe moft dangerous, the daughter of corruption, infideli-ty,forgetf ulnefs, pride,prefump-tion, earthly-mindednefs, flattery, bad company, ill examples, and cuftome in fin. One fpecial Remedy of this over-fpreading malady is oft and diligent Medu tation of the things that fhall happen,fall out, or be prefented to us in our daily vocations.

Seventhly, The thoughts of 7 this nature are not oneljrlawful, but fobehoovefuUthat wee cannot omit them without negled: of God,his creatures, our felvesj the creatures are half loft, if wee onely imploy them, not learn fomething of them, God is wronged,if his creatures bee un-

G a regard- .

§4 *A Treatife of

regarded-, our felves moft of all, if wee read this great volume of the creatures, and take out no leffon for our inftru&ion.

Queft. How [hould a man fit himfelf for extemporary Meditation ?

i Kjinfw. Firft, Heemuft get

an heart defirous to reap profit by every thing that doth befall him. Love of wealth draws the covetous to ftudy how he might turn all things to his advantage, and love of grace will produce the fame effe&s in her kind.

a Secondly, Heemuft learn to

read the power, goodnefs, bounty, and wifdorne of the Lord written in fair chara&ers in the large volume of the creatures, and in every leaf, and line thereof. The fire, hail, fnow, rain, dew, froft, yea,herbs,plants,fifli, and fowl, praife the Lord, that

is> give occafion to man to mag-nifie the name of God, who is P fal - *• n

*>3-

great and excellent.

Thirdly, Let him make fpi- 3 ritual ufe of earthly things, and mark how the one is refembled and (hadowed forth in the other : And to this end it is good to ob* ferve the parables, and fimili-tudes, and borrowed phrafes in Scripture, whereby a Chriftian may foon furnifh himfelf in this point;

Fourthly, It mull bee re- a membred, that in every thing the wife, juft, powerful, and good providence of God doth o-ver-rule; this perfwafion rooted in the heart, draws a man to acknowledge the hand of God in whatfoever happeneth, great or fmall.

Queft. What is folemn, or fettled Meditation ?

G 3 Anftv.

Anfw. It is a purpofed and ad-vifed bending of the mind,, to confider,and mufe on fome good and wholefome matter, with resolution to work the heart into an holy temper, to which end wee feparate our felves from all companies and occafions that might diftrad us.

Queft. What Motives Jhould perfrvade Chrifiians tofet upon this duty i

^^.Befides the benefits before mentioned > which principally belong to iblemn Medita-tion 3 thefe confiderations may bee offeree to quicken us. I Firft, Wee muft exercife our

felves in the Word of God with care, and diligence, that it may fink into us, abide with us, quicken, and conform, and ftrengthen us. Wee are commanded ft> treafureupy and feed

upon

upon the mrdof Life s Binde up the ^ai. n 9 : TeHimon^fealup the Law^among " a ; 8 l6% my Difciples. Blejjedare they that Luke 1 u hear the Word of Cod and keep it. ^ X Blefled are they who read, and they who hear the words of this Prophecy, and keep thofe things that are written therein. Receive with james u meeknefs the ingrafted Word^ which is fo called, becaufe it fhould abide in our hearts like a Siens in a ftock, and never bee removed, but there grow and fru&ifie unto eternal life. But the Word cannot take root, bee remembred, digefted, wee cannot feed upon it without Meditation: Let him that readeth, confider andun-Mat ' 241 ' derftand.

Secondly, The Scriptures *

were written to bring us to hap-

pinefs, to fellowlhip, and com-

muuion with God, to everlafting

G 4 1&.

life. They fet forth the way to bleffednefs, and dired how wee

Toh'to 3 ma ^ ^ ce P arta ^ ers °f glory. And i jak P i?3 ^ wce b e not chiefs of the fal-vation of our fouls^ wee muft fearch into this Mine as well by Meditation, as reading, or hearing.

Qieft. What things mull bee looked unto, that this exercife might bee taken in hand with good fnccefs f

Anfo. Choice of good matter, fit place^due time 5 holy entrance, orderly proceeding, and feafo-nable, meet conclusion.

Queft. what rules are to bee observed touching the choice of mat* ter t

i^tnfev. The matter of Meditation muft be fome good and profitable thing: as God him-felf, his attributes, titles, properties, works of mercy, and

judge*

judgement, creation and providence, his Word, Threatnings, Promifes 3 Commandements 5 our own unworthinefs,mortality, the affli&ions and manifold changes of this life 3 and how we may go thorow them with comfort.

But out of this variety, make choice of fome one to bee the fubjed of thy difcourfe, for hee that is every where, is no where: Nothiqg is more hurtful to the body,than many medicines.The fore, to which fundry kinds of plaifters are applied, is hardly brought to a fear. Think upon Nihil *** one thing until thy affe&ions be ^ % wrought upon. Nothing is fotranfttu profitable, that it can benefit^ e f f,Se * much in pafling by$ hee that comes by the fire may feel a glympfeof heat, hee onely is warmed that carrieth at it: It is

the

$0 c^ Treatife of

the property of a weak ftomach to tafte many things, to hold and digeft nothing. Many matters thruft upon us at once, weaken and diftrad the powers of the foul. To fcatter the thoughts upon many things, is to attend nothing as it ought : when the mind is diftra&ed betwixt divers things, the one is a hinderance to the other, and we receive benefit by neither, nor bring our thoughts to apy good iffue. i Secondly, Out of this variety

of matter, feeing thou muft take butfomeone, play the part of a. wife man, and chufe th$t whereof thou haft fpecial need ; As falves are not for every fore, nor all meats agreeable to every conftitution-, every part of the Word is holy, pure, and good $ but times, occafions, conditions

Dtvint ^Meditation, £j

of meinnakea difference: There is a time to mourn, and a time to bee merry ^ to put on fackcloth, and to fing for joy-, and there is matter to bee found in Scripture which doth fuit with each difpofition, and will ferve to ftir up either affe&ion. The occa-fions 5 difeafes , comforts of Christians are not the fame, nor alike at all times : out of the treafury of the Word wee may gather inftru&ions which will fit every occafion, feafon, and e-ftate; Fitnefs of matter is required, as in fpeaking, fo in muling. ? Art thou afflicted in con- * xfa. 3?. fcience for fin i fpeak with thy 3,4. &^ heart of the promifes of pardon ** b g s and forgivenefs, that are freely DcucV made in fefus Chrift: enquire 3*& 3*-7 diligently into Gods mercies of p^' *'* old, commune with thy felf ll5 xx 7 ' what former experiences of love

and

g% i^f Treatife of

and favour thou haft felt * call to remembrance how tenderly the Lord hath dealt with others upon their humble fubmiffion. If thouwouldeft ftir up thy heart to love or reverence the Lord, think of his majefty, power, goodnefs, free-grace, and un-deferved mercy. 3 Thirdlyjt is neither unlawful

nor unmeet to meditate on our fins paft,that we might be humbled;^ frailties prefent, that we might prevent them: but a dif-creet courfe muft bee held that wee defile not our felves with delightful remembrance of fin 3 Exek. ^-n or by thoughts ftir up the cor-3 1. ruption which wee defire to fubdue, nor caft our felves into defpair and horrour for what hath been done amifs 5 nor give place to doubting of perfeve-rance in refpeft of the time to

come;,

Divine ^Meditation.

come, for humiliation mud bee joyned with confidence in God > and watchfulnefs that wee fall not into fin again,

Queft. What if the hem bee fo barren^ that me cannot call to minie any thing that hath been taught^ nor remember any mercy me have received i

Anfw. Thefe may bee obfer-ved as matters meet to have good room in oar thoughts 3 our own vilenefs, unworthinefs, emptinefs of grace, the goodnefs of God in fparing our lives, bellowing outward bleffings, forgiving multitude of fins, and fubduing them more and more; the fufferings of Chrift in the Garden, and upon the Crofs $ the Chriftian armour that muft bee put on, and kept about us * how wee might carry our felves uprightly in all eftates, and affairs,

p^, A Treaiife q{

fairs, that our hearts bee not difordered, nor our lives ble-mifhed. It is not amifs to propound to our felves the mercies of the day, our fpecial wants of grace, and the chaMements that are laid upon us as matters to bee mufed on: that wee might bee quickened to prayer and thankfgiving, * Firft, More particularly, ^Hee

that defireth to have help by Meditation, nruft weigh how flippery, bad, fickle, and wan-dring his heart is, infinite waies to his exceeding hurt, and that hee muft of neceflity ap-J er -1 7« 9- point fome a fet time to check, I7 a '**' reclaim, and wean it from the fame* 2 Secondly, Hee mull watch o-

ver his heart ( having been fo often deceived by it ) throughout his"whole life, and have it in

fufpition.

Divine Meditation. g$

fufpition, that fo it may be mote fit to bee drawn to fuch heavenly exercife, and be flayed there-in, and attend upon the fame. Prov * 4 ' 1X

Thirdly 3 This being obfer- 3 ved, 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. Alto it is good to meditate on the Glory of Gods Kingdome, the fweet comfort of a peaceable confcience j love of humility , meeknefs, but fpecially that which for the prefent fhall bee moft fuitable to his ftate.

Fourthly, Ifhee cannot thus 4 do, let him read fome portion of the holy Scripture, fome part of the Pfalms, fome of the E-piftlesofthe Apoftles, Chrifts Sermons, or fome.good book fit to furniih him with good matter

$6 A treatife tf

ter, and feafon , and afFed his mind, that fo hee may learn how to perform this duty, and quicken up himfelf to it oft, and from time to time, when hee once knoweth how. If hee cannot read, heemuftdefire more help of others, and for want of help, hee muft needs look to go the more (lowly, forward, either in the right and kinde ufe of Meditation, or in any part of found godlinefs, and Christianity, feeing wee cannot bee ignorant of this, that the old fubtil fowler fets his fnares,and nets,fo thick in our way, that wee have no fhift 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 moft part bee found

more

Divide MtditAtioru pj

tnore hard and difficult.

Queft. What particuUrmMedi-tattorn concerning duties to be performed or pratfifed, may wee pnde commended unto us in the writings of godly men i

eAnfw. They are many, and moft excellent,amongft the reft y fuch as thefe*

Firft, No man iliall bee fit to * govern himfelf aright before men, ifhee do not ufually acquaint himfelf with 5 and frame himfelf after that Chriftian courfe firft which hee fhould have before God, Yet no man muft reft in private exercifes of Religion without a well-ordered life before men.

Secondly, Every part of our % calling muft bee fo carried on y as wee may have peace thereby: and it behooveth us to bee beft armed, and moft circumfpe£fc, H where

$8 * ATrtatife rf

where wee are weakeft.

If a»man bee fallen, hee muft not lye ftill, but return unto the Lord with fpeed, though with much difficulty.- for fluggifli-. nefs and deadnefs will follow, if the breach bee not made up in x Sam. 7 . our confeiences, but if wee feek

Ti 8 ii! IO,toGod unfeignedly, hee is not far off.

3 Thirdly, Ifweerejoyceone-ly in prosperity, it is a fign that Gods benefits, not his favour makes us merry.

pfal. 119. It is a good thing to rejoyce

57- in the Sabbaths, and in the com-

aCor.j. man i on 0 f Saints, yet wee may

not reft there, but in this, that

God is our portion alwaies.

4 Fourthly, In croffes we muft ufe great fobriety, otherwife wee fliall be unfettled by them, efpecially if they bee many and great, to this end wee muft prepare

pare for trouble before it come, and in it wee muft meditate on the beft priviledge that God hath given unto us, labouring that our graces ancj ftrength in-creafe 3 as our afflidions do in-creafe: For affli&ion is doubled, 1 Sam. $©; if the inward infirmity of the p^ i . mind bee not diminifhed. Although for want of proof wee count all affli&ions hard, yet when wee have experience of the fruit and benefit that comes by them , confidence in God Will make them eafie, if our caufe bee good: Wee (hall never want fomewhat tp exercife us,fin,or trouble, we fliall have^ neither is it unprofitable for us 3 to the end wee may bee ever in the combate, for our life is a warfare.

Fifthly, Wee fcldome keep 5 Unlawful commodities, or re-H z Joyce

loo %4Treati[eof

joycc too much in lawful 5 but the Lord doth crofs us in them. The things of this world are too fweet and pleafant to our corrupt tafte, but the Lord doth feafon them with bitternefs-,vain liberties breed much forrow 5 and unchearfulnefs.

6 Sixthly, The moft 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 ufe of them as wee might do.

7 Seventhly, When matters of more importance than our fal-vation come into place, let us' bee occupied with more fervency in them, than in that, but not

Pror.s.14. before. The pra&ice of godli-nefsis a rich and gainful trade , but if it bee not well followed , it will bring no great profit.

Eighthly,

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

Ninthly, Whatfoever mea- 9 fure of graces wee have gotten, yet it is certain, that God hath much more than wee can think of, if thofe bee the matters which we have in greateft price: but being fet light by , and the means neglected ( which pre -ferve them) they dye. That is a good ftate when wee have not onely joy in heavenly things at the nrtt hearing of them, but in-creating in joy as our knowledge and experience increafeth: and H 3 when

when wee are notonely delighted in the prefent duties of Gods (ervice, but alio as joyful to think of them that are to come 5 accounting that the more they bee, the better they are* The flefh is apt to take the fmalleft occafions that may bee , to favour it felf 3 but our ftudy muft bee to increafe ingoodnefs, and to delight more in walking with God in a Chriftiancourfe.

1° Tenthly, Love of the world makes death terrible, and fur-fetting in pleafure lulleth us a^ ' deep. Seeing it pleafeth the Lord to let us know that wee have'this precious liberty all the day long to bee with hira, to enjoy his prefence by Faith, and folace our felves in bold affiance in him^and that for all good things, and to bee free from the fear 3 terrour 3 and anguifh, which

haunteth

haunteth the ungodly* It were ' pity wee fliould for fome de-ceivable folly deprive our felves of fuch happinefs and peace, as hee alloweth us even here to be partakers of.

Eleventhly, The more fure n thou art of Gods favour by Faith, the more humble thou Mat ' x *' 17 art alfo: One fpecial point of profiting, is to know our own vilenefs and mifery better daily, that fo wee may come to know the inestimable bounty of God the better, and what wee are beholding to him for, as receiving increafe from him, multiplied pardons of fin, and daily increafe of grace.

Twelfthly, They are worthy 11 of great punifhment 9 who fet light by the plenty of grace, the crumms whereof Gods hungry fervants do fet great (lore H 4 by.

by. Look what care, confcience, zeal, love, and reverent eftima-tion of good things thou hadft when firft thou embracedft the Gofpel, the fame at leaft retain, and bee fare thou keepeft ftill afterwards. The more knowledge that thou haft, take heed thou beeft not more fecure : for thus it is with many at this day, who therefore do imart for it: wee fhall not injoy the grace we had at firft, except wee bee as careful now to keep it, as wee were then to come by it. J3 Thirteenthly, When wee are affli&ed, and the wicked fpa-red, our eftate feems to them moft vile, when wee are both in profperity, they feem more happy: when they and wee bee both affiled, then they account our eftate happier than their own, but efpecialJy wfreu

they

they bee affli&ed, and wee fpa- E**k ** red: Wee may. not aflign the 1 *' Lord in what place and ftate, in what condition and company we ftiould live, but as ftrangers wait on him, even as the handmaid on her Miftf efs, for what-foever hee will allow u«: wee are ready moft commonly to bee called away by death/ before Wee have learned how to live.

Fourteenthly, Keep down 14 carnal liberty, and the fpiritual liberty (hall bee great, reft on God, and it (hall make thee o-vercome the hardeft things. If thou wilt finde Chrift fweet,. thou muft ever finde fin bitter. A Fear ever to offend God, and thou * needed not to fear any o-1 P f al .^ ther peril. No good thing abi- 7 .&?mx deth long with us in its ftrength, and beauty, without new quick-ning: When wee feel any wea-

rinefs

rinefs in a godly courfe, by what occafions, or weighty dealings foever it bce 3 the Devil hath met with us-,therefore weemuft fpeedily take flume and forrow, and turn unto the Lord, 15 Fifteenthly, Wee muftre-p f member to ferve and walk with

z God 3 by daies, not by weeks 3 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 fafe, chearful, and fruitful, in the other raflh, of-fenfive, and often unquiet for it 5 walking in fear 5 and with little comfort. j6 Sixteenthly, As husbandmen wait for their fruit \ fo fhould wee for that which wee pray 3 and hope for; and that would make us joyful when wee obtain

it.

it. Ifaman can rejoyce at the converfion of a (inner, then is** 1 ^ hee the friend of Chrift.

Seventeenthly \ It is a folly, 17 yea, a madnefs to bee heavy to the death for any earthly thing, when yet a man defireth nothing more than life. They who can negleft, and fet meanly by a little vain glory, aftd 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 fin, fear not the pain of death, for God can make it eafie, or tolle-rable. i .

Eighteenthly, The flefh 18 would fain pleafe it felf in fome { \ • unlawful liberty, when we have pleafed God in fome duties: bur a wife man will keep him well while hee is well.

Nine-

19 Nineteenthly, Where there is wilfiilnefs in finning, there is great difficulty in relenting, and alfono power, nor boldnefs in beleeving-, many beginning well in godlinefs, have fainted and quailed, or been juftly reproached before their end, that others may the more fear their own weaknefs .• where new knowledge is not fought, there is the lefs favour in the old, and when men make not good ufe of the old, the fecking of the new is but an enquiring after novelties.

20 Twentiethly, Men having experience of Satans malice, and continual dogging of them to do evil, it (hould move them to trufle on their armour,to truft better in the Lord , and lefs to themfelves. Corruption grows when it is not fufpefted, and where it is fufpefted to grow,

if

if we go not about to pull it out, and pluck it up, it will bee too deeply fattened in a ihort time. The like may bee faid of con-ceitednefs, though a man pray, and meditate, and keep a better courfe in his life than fome do, yeti/hee do it but fleightly, that th.e flefli prevaileth much in hindering the well performing of it, all will foon come to nought: It may bee perceived in the fway it beareth in other parts of the life, and then let it bee fpeedily amended.

Oneantwentiethly, It is good 21 fo to task our felves with duties, one or other, at all times, and in all places, that wee may cut off occafions of much fin. Men have never fo much wealth, but more is ever welcome. Why fliould wee not do the like in fpiritual things ? even

who-

tio r Atreatife of

whofoever hath moft and greatest part therein: when wee bee come to the higheft degree of feeking God with much travail, yet wee abide hardly, and a (hort time therein, at leaft much unprofitablenefs and barrenoefs will meet with us again afterwards, by means of our corrupt hearts, which being fo 3 wee need not think that wee bee too forward, when wee bee at the beft. a 2 Twoantwentiethly , Let no fin bee flejghtly parted 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.

Queft. What other obfervatiom jit to bee meditated upn, \hall wee fnde in the writings of godly meni

Anfw,

Divine Meditation. Hi

Anfw. Thefc and fuch like.

Firft, That wee keep a nar- * row watch over oift hearts , p^**' 1 / words, and deeds continually, Eph. 5 . \f

Secondly, That with all care, 2 the time bee redeemed, which hath been carelefly, and idlely, E?h 6 and unprofitably {pent. Col *, i#

Thirdly, That once in the 3 day private prayer at the leaft, and meditation (if it may)bee Lu& I4 . ufed. x *> **•

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

Fifthly, That our family bee 5 with diligence and regard in-ftru&ed, watched over, and governed.

Sixthly, That no more time £ or care bee beftowed in matters Dcut . 4< 9# of the world, than muft needs. tfV.7.

Seventhly, That wee ftir up 7 our felves to * liberality to Gen -i8.i* Gods Saints. ~~ Eightly/ GaUl °

8 Eighthly, That wee give not

»€01.3.5. the leaft liberty to wandring * lufts and SfFe&ions. p Ninthly, b That wee prepare

*Mat. u. our felves to bear the crofs, by * 4 what means foever it (hall pleafe

God to exercife us. 10 Tenthly, That wee beftow fome time, not onely in mourning for our own fins, but alfo 0^.9.3*4 for the fins of others, of the time and age wherein wee live. Ii Eleventhly, That wee look daily for the coming of our Lord 1 Cor.1.7. j e f us Chrift, for our full deli-* verance out or this lite. ta Twelfthly, That wee ufe (as wee (hall have opportunity , at leaft as wee (hall have neceffity) to acquaint our felves with fome godly, and faithful perfons,with lam whom wee may confer of our uH* *' Chriftian eftate, and open our doiibt*> to the quickening up of

Gods

Gods Graces in us.

Thirteenthly, That wee Ob- 13 ferve the departure of meQ out of this life, their mortality, the^ c1 ^ \ 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 5 and mufe often on our own death, and going out of this life., how wee muft lye in the grave,which will ferve to beat down .the pride bf life in Us.

Fourteenthly, That wee read »4 fomewhat daily of the holy J >CU ^ I 7-Scriptures for the further en- jok 1'. s. creafe of our knowledge, and ? fa -*•*•. under (landing, if it may bee.

Fifteenthly, That wee enter 15 into Covenant with God, that wee will ftrive againft all fin, efpecially againft the fpecial fins and corruptions of our hearts > I and

and lives, wherein wee have

moft difhonoured the Lord, and

raifed up moft guiltinefs to our

^^^ownconfciences^ that wee care-

34.51.' fully fee our Covenant with

God kept and continued.

j 6 Sixteenthly, That wee mark

1 Pet 11 4 how fin dieth, and is weakned in

llTuli. us • anc * t ' lat wec tnrn not to

iThef. ^.ourold fins again, but wifely ** avoid all occafions of fin.

f 7 Seventeenthly, That wee fall not from our firft love, but con-Rev. z . 4 .tinueftill our affe&ions to the James 1. liking of Gods Word, and all ilora.i.i3 r ^ e holy exercifes of Religion, diligently hearing it, and faithfully pra&ifing it in our lives and conventions^ that tvee prepare our felves before wee come, meditate and confer of that wee hear, either by our felves, or with others, and fo mark our daily profiting in Religion.

Eighteenthly,

Eighteenthly, That wee beS 18 dften occupied in meditating on Gods Works, and benefits,J^;^ and found forth his praifes for 12,13.35 the fame. 118.15.,

Nineteenth^ That wee ex- 19 ercife our faith by taking great comfort and delight in the great benefit of our Redemption by Chrift, and the fruition of Gods fjj£*| prefence in his glorious and blef- 7 , $. fed Kingdome*

Laftly, That wee rtlake not 2®* thefe holy Meditations, and fuch like practices of repentance,-common or cuftomary in titiie^ neither ufe them for courfe.

Queft. What flact is fit for Meditation ?

Anfo. It is indifferent whether it bee in the houfe, or in the Oen. »4-fields at home, or abroad, walk- p cut .$ *, ing, fitting, or lying*, biit a foli- 7 tary place is fitteft for this exer- * a -**• I 2 eife:

Mat. 6.6 cife.- (as our Saviour hath taught Luk.u.i us ^ w j om t fj OU y ra y e ft } enter ma

tbyclvfet, and pray privately J that being alone , not diftra&ed with noife, or company > wee might with more freedome, and quietnefs, talk with God. Wee cannot bee too wary in avoiding all occafions of difturbance, be-caufe every (mall thing will foon break us off in this fervice. But feme men can bee more folitary at the Market-crofs, or in the midft of a throng, than fome o-thers in their clofets (when they bee furtheft removed from company. )

Moreover, it is not araifs to ufe one place often, for wee Joh.18.2. findefeweft Impediments there where wee are moft accuftomed to meet the Lord- then wee can beft recoiled* our thoughts, and being gathered, keep them together

gether without diftradtion.

Queft. What fay you of them that have no room to bee alone ?

Anfw. Fir ft, They muft bee 1 diligent to redeem the time, and watch all opportunities, riot making their wants a cloak for their negligence.

Secondly, Though all men 2 cannot be fitted> as they defire, for fecrecy, and folitarinefs to withdraw themfelves from company, and no ife, yet there is no man that hath an unfeigned de-fire to perform this duty, but hce may finde fome place to do it in, either in the field with Ifaae^ or in the houfe with Da- 0^.14, niel, or at leaft (if they bee 63 hindered all the day longj in his 'Pp^' 1 * a bed with David.

Queft. What time mufl bee fet apart for the performance of this duty}

I 3 Anfw*

4.4

?I $ A Treatifi of

I An fa. Firft, The Lords day

1$ the fitted time in the week for phe performance of this exer-cife : but though it muft not bee omitted on that day, yet it muft not bee put off till that.day.

^ Secondly, Some time con-

venient muft bee fet apart lor this duty every day, and that muft bee pbfervpd conftantly, as jxiuch as wee can, for by that jneans wee (hall bee better enabled to finifh this work with better fyecefs.

3 Thitdly> No part, nor hour

of the day is abfolutely neceffa-ry to bee kept, neither is a man fo ftridtly bound to obferve the time which hee hath chofen, as fit and feafonable that hee ihould charge himfelf in confeience to bee guilty of fin, if upon occa-fion hee change it unto fame o-ther. Order in al) good duties

Divine tMtditatUn. up

is a caufe of conftancy, and constant order is a notable means of continuance.

Fourthly, As for the fitted: 4 hour in the day, a mans own ex« perience muft inftrufl: him, and his occafions direft him,whether to take the golden hours of the morning, when being awakened, and refreflied by {weet deep and quiet reft, hee (hall finde himfelf free, and fit to meditate upon fome heavenly matter, as $acob didj or the evening, when <$**• **. hee hath ended his labours, l6 which was the time that * Ifaac * Gen. x 4 , took; or the midft of the day, *3-which was b Peters time * or any b a& 10.9 other part, and hour of the day : • David and * Daniel ufed three «p&. f j,** times a day to pray, and medi- d DaB.&i« tate.

Fifthly, The moft quiet, and j free times(if ftrength and wake-I 4 fulnefc

fulnefs will give leave ) arc the morning, evening,and night fea-fon:which were the times approved among the Heathen,who for the better imprinting of any thing in memory;, give this coun-fel ( vvhicli common experience doth confirm,) to think ferioufly upon it in the evening before they deep, and to call it again to minde in the morning when they awake: Ohhowfweet it is toa-wake with God in the morning > andtofalutehim with cur firft thoughts! How fafe and profitable to prevent unfavoury thoughts, and wicked projects 3 by lodging up in oijr foul lome holy matter worthy our chief employment^ and to prepare the &'i* 9 48 heart to walk with God before pfa. 5.3- wee enter into the world 1 Hee Sb *|* that makes himfelf well ready e-very morning, (hall pafs the reft

<z>f

Divine Mediuthn. X a I

of the day wich much cafe,' and great comfort. It is much with what liquor the heart is firft fea-foned-,it it be well prepared with fome heavenly Meditation before the cares of this life take up the room* it will be kept in better order, in all bufineffes, occa-fions,accidents whatfoe ver.How fit is it when wee have tafted of the bleflings of the day, that wee (hould render unto God the fruit, not of the lips, but of the heart, and come into his prefence from whom wee have received io many favours < What more expedient, than that wee Ihould commend our ielves into the hands of God with confidence, and make our accounts even, being to lye down in his fear i What more excellent recreation after tedious labour, than to recount the mercies of the Lord,

his

his fatherly prote&ion, the dangers wee efcaped, what fervke wee owe to God for all the tokens of his love, and what caufe wee have to bee humbled for all our fins. Of the night David i pfc. 16.7 faith, ft Mj reins (hall teach met in the night feafon. God ufed to fpeak to his fervants in the *Pfa.xx$. * n ight by dreams and vifions. P&.**.* When wee are freed from cares Jo^v 13-and incamjberances, compaffed about with darknefs, that outward obje&s apprehended by the eye, cannot draw the mind away* when all things are quiet, and ftill, then what greater fo-lace, or fweet refreshing can bee found, than to lift up the heart to Heaven f But thefe times may bee coTimended as fit, not urged as abfolutely necefTary. * Sixthly, Every man muft fet

apart Tome time for this duty,

but

but they the raoft, that have raoft leifure, and opportunity: Meditation is an affirmative du-ty,which muft bee taken in hand when the Lord calleth thereunto, and putteth it upon us by at fording us means, and feafon.

Queft. What fay you to them that fretendmultitude of worldly bufinefle to excufe the emijlion> and neglelt of this exereife *

K^inftv. It is their fin, that they will thus fet God againft himfelf, as though hee ihould command them to do that which hindereth them from another duty commanded: God hath appointed unto us our fevcral {landings in our gencral,and per-tonal callings, they are both of him, and the duties belonging to them both will excellently ftand together, if the Commandc-ments of God bee not contrary*

Nay

Nay rather, wee fhould think that following of the world to bee too much, which is not ordered and moderated by due confideration, how far, and in what manner wee fhould deal in the world, foas not to bee hindered from holinefs by it, but even to pra&ife holinefs in our earthly affairs. If wee bee rich, wee have the lefs caufe to bee holden from Meditation by wordly cares. If poor, wee have the more need of this duty to moderate our care, that it ex-ceed not, nor carry us to unbe-leef* What example foever wee have of the contrary in the multitude of worldlings among whom wee live, yet wee muft know, though others will not, that wee are not fet here in our places to do as loofe, and wretched fervants, who when

they

Divine (Meditation. lay

they go to Market, negledl their Mafters bufinefs, and mif-fpend their time.

Queft. what courfe muH bee holden to redeem time out of ths world for Mediation <

Anfw.Yw^ Walk fo on earthy 1 as that thy chief delight bee in Heaven ftill: ufe this world as a Pilgrim doth his cloak.Love will finde fomewhat to do, they that delight in the world, will make bufinefs in the world, as children invent matter of play : But if Chrift bee our beloved, and our treafure in Heaven, nothing can hold our hearts from him.

Secondly, Order the affairs of this life wifely, that every 2 thing may have its fit time and feafon: wee have fufficient allowance for the difpatch of all our labours, if wee take the opportunity,

nS ATreatife tf

porttwity, and manage both work,and means with difcretion. If thy heart bee upright, fear _ not, God vVill teach thee how to

-Jf ' ,0 * walk. To the man that is good in his fight, God giveth wif-dome, knowledge, and joy. | Thirdly, Spend not much

time eitUer in confulting privately with thy felf, or by talking, in company withothers,about that whereof there is no ufe,or which may bee done and ended in a little fpace*

Thoughts of the World do tickle us, and that may bee determined in a few fentences, and in a part of an hour, which may (if Wee take not heed,) hold us wockthc ttioft part of a day* Worldly fpeech doth fo rclifh to our pallats, that if wee enter upon it, wee cannot tell when to make an end, Thefe two

great

Divine Meditation. lay

great devourers of time mtlft narrowly bee watched againft , for if wee wafte time needlefly about the things of this life, wee muft needs fall fhort in better matters.

Fourthly , Gird up thy loins 4 with ftrength, And what thou deft, Pro.31.17 do it with all thy might; thy calEccl -* x# ling requires labour, trifling will « notfervethe turn,

Queft. How muft rvee make entrance into this exercife < *V

Anfw. After wee have fe-le&ea fomething wherein wee have fome knowledge, or under-ftanding, wee muft make entrance unto it, by fome fhort, yet earneft, and pithy prayer unto God, to guide, and dired us therein by the gracious affiftance of his holy Spirit,without which wee fhall beat our brains to no purpofe. The Heathen began

their

their bufinefs with invocation* Ofourfelvcs wee are not able to think one good thought, and if in prefumption of our wit, invention, memory, learning, or any thing befide, wee fet upon this work, the fuccefs is like to bee anfwerable to the beginning : without the help of God a— y^~' wee can do nothing that is good • j^ The matter or form of our ^ **- V prayer muft bee this , or fuch /* *4ct& like: Oh Lord, fith it hath plea-/J&— fed thee to give mee a minde ready, and defirous to perform this holy duty (for which I humbly thank thy heavenly Ma-jefty) I befeech thee by thy holy Spirit to affift mee therein, that I may bring the fame to a profitable and comfortable iflue. Thou haft charged mee, Oh Lord, to feek thy face, that is, thy bleffed and holy prefence *

Let

Divine Meditation. jij

Let my foul anfwer,and fay with thy faithful fervant, Lord,I will feek thy face^Ohcaufe the light of thy face to fliine upon mee, enlighten my underftanding, ftrengthenmy memory,and fan-ftifie my will and affedions-, with-hold my ranging and truant-like hearty from all tri-fl ng fantafies, deceitful dreams, vain hopes, carnal fears, and worldly cares , wherewith it is natarally and cuftomarily in-tangled, keep it unto thy felf, and unto thy laws, that it may wholly delight and fo-laceit felf in thee,and grant that this point that I now go about to think upon, may bee fo fettled 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 falvation, through Jefus Chrift. K Queft.

Hgt) A Treatift ef

Queft. In what order mnft wee proceed after the entrance i

l jin[\v. Firft, Wee muft firft

travel with our judgement to inform ic, and then make application, that it may work upoti the heart: Knowledge without affe&ion is dead and fruitlefs, Affe&icn without underftand-ing is blinde and inordinate : All good motions arife from found judgement, and muft bee ruled by it, elfe they will bee as a fhip without a Governour,that is in danger to run upon the fands, or to fplitagainft the rocks.

% Secondly, For the helping of

our judgement, underftanding, invention, and memory, it is good for to call to minde ( fo far as wee can) what the Holy Ghoft faith in the Scriptures of that thing which wee meditate upon," referring the particular

paffages

paffagcs to the feveral heads, or places of reafon. This is a great help to lead us along in our dif-courfe with more eafe and facility, and to furnifh us more readily with profitable matter, touching the point wee meditate upon; as the marks fet up in the high-way, dired a traveller in his intended journey^ yet wee mud not be curious, nor fcrupu-lous herein, for that would di-ftrad: the mind, and draw us too much from the right end of this holy exercife,which is not to pra-•<aife Logick? but to exercife Religion, and to kindle piety, and devotion. And therefore it (hall bee our wifdome to take fuch places or heads only, as are moft pregnant, and ready at hand, and do more eafily offer them-felves to our mind* But this order cannot beeprefcribed as ne-K 2, ceflary>

j33 %4 Treatife a/

ceflary, but as profitable only. In this wee muft labour with diligence, and fincerity, that the underftanding, or memory, may bee bettered, or confirmed, but the method is left free, as each man (lull finde it mod convenient.

2 Thirdly, Our proceeding to

inform the mind canaot bee after one manner in all things. We muft obferve one thing in our Meditation of God, another of his Works s one of good Duties, another of our Sins: one thing when wee meditate on-fimple theams, another when wee confider of an intire fen-tence. This fhall bee in a good meafure made clear by exr amples hereafter following. Fourthly, Application is the

* life of Meditation-, for the en-creafe - of knowledge 3 and

ftrength-

ftrenthening of memory, is vain and to little purpofe, unlefs the affection bee reformed and kindled. It is not the known ledge of good and evil, but the hearty, and unfeigned affe&ing of the one, with a zealous dete-^ ftation of the other, that makes us holy, and happy. Wee muft therefore indeavour to have a fenfible tafte, lively touch, and feeling of that whereof wee have difcourfed with our felves, ao Cording to the former direction, that wee may bee affe&ed either with godly joy, or godly for-row, godly hope> or godly reverence, &c.

Fifthly, The affedtions to be $ quickened, are divers, accord^ ing to the nature of the thing meditated upon. As for example 5 if wee meditate on God, or any of his mercies, or K 3 benefits,

benefits, wee muft labour with our hearts and affe&ions to feel how fweet the Lord is $ that as doting Lovers do inwardly conceive a carnal delight in thinking and fpeaking of them whom they folove, and of the letters, stnd tokens they have received from them: So wee may conceive a fpiritual joy and contentment by thinking and fpeaking of the Lord, and of his mercies towards us. .

Again, if wee meditate on fin according to the former example, wee muft labour to feel i King. %. the plague in our own hearts^ And jer.i.i?. tQ fa 0Wj t fj at j f # An cvilthingyAnd

bitter ^ to for fake the Lord our Cod, and not to have his fear in us.

Sixthly, The chief things to bee obferved for the quickening and affe&ing of the heart, are thefe. \

i Trial,

Dhine {Meditation. t$fi

i Trial, examination and f communing with our felves, wherein wee have offended , or come fhort of our duty.

2 Taking fhame to our felves for our tranfgreflions 5 joyned with lamentable, and doleful complaining, and bewailing of our own eftate, either in re-fpeft of the fin that abounded^ or the grace that is wanting.

3 A mofl paffionate^ehement, earned, and hearty longing after the removal of this fin, and pu-nifhment, which wee hate, and obtaining the good things which wee love.

4 Religious quickening and caJling upon our fouls, by many ftrong and forcible reafons, to hate evil, -and follow that which is good.

The fifth is an humble, and

unfeigned acknowledgement,

K 4 and

, and confetfion of our own weak-ncfs and inability, either to remove the evil, or obtain the good, proceeding from a broken and contrite heart.

The fixth is fervent Petition , earneftly craving, and begging this at the hands of God, who is only able to effeft it.

The laft is chearful confidence , raifing and roufing up our fouls, after fuch doleful complaining 5 hearty wiihing, humble confeffing, unfeigned acknowledging, and ferious ftir-ringup our felves, and earneft craving of what wee want, grounded upon the moft fweet, and fure Promifes 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 fuccefs of . their futes, who were never fent

empty

empty away, but either obtained that thing which they begged, or that which was much better for them^ but thefe things are fpecially obferved in Meditation upon fome grace, or fin, as will bee made more evident, and plain, by examples, and are not ever neceffary, that they fhould bee particularly obferved.

Queft, What is to bee obferved for conclusion of this exercife i

^.Firft, We muft begin when I the heart is fitly difpofed, or at leaft labour to bring it into order, before wee fet upon this duty,- and break off before the fpirits bee dulled, and tired, o-therwife we (hall lofe the comfort and fweetnefsof it.

Secondly, It is not good fud- a denly, or abruptly, to break off, except fome unavoidable necef-

fity

fity of company or bufinefs dd urge us thereunto.

3 Thirdly, The conclufion of

this exercife confifts principally in thefe things.

i Hearty thankfgiving to God 3 that hath vouchfafed in fuch gracious meafure to affift us in the performing of this du2 Recommending our felves> and our waies to him, that our life, and carriage, and all our thoughts, and anions afterwards, may bee anfwerable to thofe heavenly thoughts and defires which wee have had, and exprefs in the performing of this duty.

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

Queft. Deckre this by feme tx^mfUf-Andfirslyhow jhould wee

meditate

Divipe xMeditation. meditate on Ged his infnht tx~ cellency ?

An\w. Entrance may be made thus into it. Oh Lord, my heart defires to commune with thee > that I might come into better? acquaintance with thy Majefty$ but of my felflhave no ability to conceive what is right, or to think a good thought concerning thy highnefs: Teach mee therefore. Oh gracious God, if not to comprehend thine excellency, for that is impoffible, yet fo to confer with thee, that I may apprehend in fome meafure how thou haft revealed thy felf, and what thou wilt bee unto mee .• that knowing thee in thy power, goodnefsj truth, fove-raignty, and grace, I may un-feignedly cleave unto thee all the daies of my life.

Queft. Bow muft wee proceed

in

*i«

in this Meditation ?

Anfrv. Wee muft confider of his titles, properties, and works, obferving how infinitely hee exceeded! what excellency foever is in any, or all the creatures in * i Thru, the world, a oh Lord, thou dmU

i Toh ^ e fi *" % ^ € %^' unapproachable , ix. whom man never faw^ neither can

Exod. ii fee andlive^ thou artincompre-henfible by reafon, and unname-able by words, thy name is wonderful, and thy nature fecret, I cannot comprehend what thou art, I will labour to know what thou haft revealed V I am not able to behold thy face, let mee fee thy back-parts, for this is my life 5 and joy of heart to know thee the onely true God, which fpringeth, and increafeth daily as I come to the fuller knowledge of thee: and (hall bee infinite, becaufe thou art infinite;

I

I beleeve as thou haft taught mee (according to my manner, and meafure) that thou art a Spirit, without beginning, without caufe, the firft and abfolute 'being, living in and of thy felf$ giving being and life to all crea-tures$ infinite, eternal, incom-prehenfible, without compofi- Gea.i 7 .x. tion, one in eflence, and three in perfons-, mod perfeft, a meer ad^bleflec^and glorious: allfuf-ficient in thy felf, for us a great reward, void of all poflibility to bee what thou art not; great in power, infinite in wifdome, a-bundant in g oodnefs, everlafting in companion, rich in mercy, faithful, fincere, conftant in thy promifes, unchangeable in thy love, gentle, eafie to bee entreated, juft and righteous in all thy Commandements, and Proceedings : the moll abfolute, u- *

niveifal

niverfalfoveraignty of all things Jboth in Heaven and Earth: Thy name is wonderful in all the world, for thou haft created all things, and by thy appointment they continue unto this day. Thou haft laid the foundation of the earth, and it abideth,thou haft ftretched forth the heavens, job 9 .7, as a curtain, and in them ordain-•>&«• ed a Tabernacle for the Sun. Thou ftilleft the raging of the Sea, and the proud waves are quelled by thy command: the day is thine, the night aKo is thine, the Moon and Stars are the work of thine hands : Thou thundereft from Heaven by thy voice, and bringeft the winds out of their treafure • thou breakeft up the deep, and cau-feft the fprings to afcend in the vallies. Thou caufeft the grafs • to grow upon the mountains,

and

and fatisfieft with thy goodnef* every living thing. The earthy Oh Lord 3 is full of thy good-nefs, but thy glory (hines moft bright in the affembly of thy Saints. Oh what wifdome, power, grace, mercy, love, long-fuffering haft thou manifested in Jefus Chrift, the brightneft of thy glory, the image of the invisible God <? what great admirable things haft thou done for thy people t thou haft reconciled them being enemies, redeemed them being bond-flaves, jufti-fied them being finners, of vaf-fals of Satan thou haft adopted them to bee thy fons, of unclean and polluted, thou haft waftied> and made them clean: Thou guarded them with thy Angels* prote&eftthemagainft dangers, feedeft them with fatnefs, and marrow, and haft referved for

them

theiiv the Kingdome of Heaven. All thy Works praife thee, Oh Lord, and thy Saints blefs thee. Great is the power, wifdome, holinefs, 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 per-fons are mortal, their glory fading, their Dominion temporary, their power limited, what they are, they have by deputation, during pleafure : As for our God, hee is an infinite, eternal, abfolute, independent fo-veraign: His Kingdome is an e-vcrlajling Kingdome , and his Dominion endureth throughout aU Pfa.$&.i,i Agesy Before the foundations of the earth were Uid> and ere the

Moon

mountains were formed, from ever-lafting to everlafting 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 lefe of thy nature^yea what thou haft revealed of thy felf in thy Word^doth rather make known what thou wilt bee to thy people^ than what thou art in thy felf. cxf s the Heavens are higher than the Earth, [0 are thy wates higher than emwaies, and thy thoughts than eur thoughts.

Queft. How are thefe things to bee laid to heart, and frtfled upo* the foul i

Anfw. Wee muftftir up out felves to defire full knowledge of God, and free communion with him, totruft, love, revels rence,

\cfi \Mtdimion ef

rence, glory in his name^ and to walk before him in all humility of mind. Bleffed is the man that knoweth the Lord, and cleaveth unto him in love, fear, and affiance: yea happy is the man whofe God is the Lord. Look unto God, Oh my foul, obferve his waies, feek his face, and labour af rer more intire fellowfhip and familiarity with him. The knowledge of God is excellent, eafie, comfortable, it perfe&eth i the underftanding,feafoneth the will, changeth the afFe&ions, re-joyceththe heart. The worth, and excellency, the profit, and and delight that knowledge bringeth, is anfwerable to the objecl which is apprehended, in which the knowledge of God hath infinitely the prehemi-nence. Nothing can rejoyce the heart,, in which the goodnefs of

God

Cods Excellency* jqj

God is not felt, nor his power, wifdome and mercy feen: Oh how fweet and delightfome is it to behold the face of God as it fhineth in Jefus Chrift, to con* template the happy Reconciliation of juftice and mercy, by his unfearchable wifdome, to think upon his long-fuffering, tender love 3 and never-fading compaf-fion! Love the Lord, Oh my foul, and truft in his mercies i ferve him with fear, and rejoyce in his holy name, for hee is thy firength, thy rock, thy portion, thy filvation. His favour is better than life ♦ in his prefence is fulnefsofjoy-, heeis goodnefs it ielf, the highnefs of all good things that can bee defired. The pleafures of the worU are vain 5 earthly gain breeds ^reat vexations, worldly honours vanifli trial* and come to nothing^but God is L 2 om

our pleafure, glory, gain, ever-lafting, immeafurable ? But woe is mee, my fight is dimm , ray judgement vain, my heart carnally afFedtions disordered, my thoughts loofe, I know little of God,I have been very negligent to feek acquaintance with him. Thefe vain things below , the gifts of Gods bounty have ftollen away my heart, from the giver of every good and perfe& gift i, If men fpcak, I tremble, iftheyfmile, Irejoyce, in their prefence I am reverent, if fupe-riours^ chearful if friends*, if ab-fent, I long for their company 5 if prefent, I defire to give them content^ if in diftrefs, 1 mourn^ if in profpenty, I rejoyce; when feparated from them in body, I am wi th them in ifpirit.- If I bee ignorant of the things of this life, I" inquire after them 5 if I

have

have fuftained lofs, I fall out with my felf for it, am pinched at the heart, learn wifdome, a-gainft another time, and labour by double diligence to redeem it again: But I have greatly neg-le&ed the knowledge of God, when hee threatneth,I am fenfe-lefs; in his prefence, I am irreverent 3 dead^hearted when I appear before him 5 lumpifh in Prayer, loofe in Meditation ( fcarce lifting up a thought to Heaven,) foon tired in the Meditation of heavenly things, never well till my thoughts bee fet at liberty, to range up and down, not moved to hear thy name dif-honoured 3 little affedcd with grief when I have offended. Ij a ^ na amaftiamed and confounded infhamc. my (elf to hear, and fee the wif-domeof worldly men in the affairs of this life, when I am fo L 3 rude*

rude, and ignorant in the things that concern my eternal happi-nefs. The Oxe knoweth his owner, and the Afle his Matters cribj 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 blefled: Ah wretched man that I am. I look for reverence from mine inferiours, tor love from them of whom I have deferved little , to whom I can (hew fmall kind-pefs. If men give not credit to my Word, I take it grievoufly, but in thefe things I have offered wrong to the Lord of life, who is glorious in Majefty^ (dreadful in power f plentious in goodnefs, moft conftant in his He *y ty promifes. Oh that mine eyes were open to behold the glory of God, and my heart inclined to

love

love him unfeignedly, intirely, above all things* Oh that my foul were clofe united to his fear, that I (hould folace my felf in his favour, and ftand in awe of his difplcafure, that I might not finagainft him: Awake, Oh my stirring up foul, rouze up thy felf to feek our relve ^ the knowledge of God inChrift, whom to fee is eternal happi-nefs: What contentment canft thou take in any thing, if God bee not feen in it < If the eye of the body, wherewith wee behold this light, bee annoyed or dimmed, wee will feek far and wide for help, and (hall wee not labour to have the eye of our fpirits cleared,wherewith we fee the Lord,the Son of Righteouf-nefs, the light, and joy of every Chriftian? Raife up thy felf to love, reverence, and truft in the Lord y Thou canft not compre-L 4 hend

l$% KMedititionof

Jiendhisgoodnefs, which is im? nieafurable, his power, which is unfearchable, his truth, which is firm, and immoveable 7 as hi$ infinitenels pafleth thy conceit, I covet the more infeparably to cleave unto him: Couldeft thou comprehend his nature, hee fhould not bee all-fufficient iq himfelf, nor able to fatisfie thy defire; But as God is infinite , aid never to bee comprehended eflentially ^ fo is our joy in him bottomlefs, our help from him moft certain, ajid our love to him ihould bee above meafure , our confidence in him with-HumUc out wavering. Oh my God, t^l. I do confefs before thee, that I am miferably ftained with ignorance, unbeleef, irreverence , I am lull of carnal wifdome, harlotry love, vain fear 3 flefhly confidence, corrupt joy j But grie-

vouiQy

iedgment.

voufly wanting in true knowledge, found faith, fincere love, and holy reverence of thy hply Majefty. Nor is my want greater than my inability to help ray felf: the dead cannot reftore himfelf to life, nor the blinde to fight, (upernatural graces muft come from above 5 Therefore peckm. unto thee, O Lord, do I dirc& my fupplication, give mee grace to know thee as my chief happi-nefs, to love thee as theperfeft good$ unite my heart unto thee in Faith and Reverence, that nothing may draw mee afide from Confi-thy teftimonies. It is thy pro- dencc. jnife to write thy Law in my heart, and to put thy fear in the inner man-, Oh Lord, thou art able to do what tho.uwilt, and thou wilt accomplish what thou haftfpoken^ unto thee 1 commend my foul, and upon thee

I

I will relye as long as I live.

Queft. Let the holy Angels be A fceond inffance 5 how are wet to proceed in the Meditation of thatfnb\efti

Anfw. Wee muft confider their author, nature, properties, eftate, 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 pleafure, and by whofe goodnefs fuch as abode in the truth were ftill pre-ferved in their being, and blef-fed condition.

The truth hath taught us to define them to bee fpirits, finite, compleat, immortal, made after the Image of God, who through his grace and goodnefs abode ftill in the eftatc of innocency and bleffednefs 5 they are created

the Holy K/tngels. ljj

ted fpirits, limited in effenee , compounded of fubje# and accident, aft and poffibility, immortal by participation, mutable by creation, but eftablifhed by grace in their firft ftate.

As fpirits, they areinvifible, immaterial, incorruptible, intel-ligent* as chief instruments of Gods providence, they are fur-nifhed with great power, incredible fwiftnefs, Angular wif-dome, burning zeal, and undoubted faithfulnefs$ as blefled Minifters that ever attend his Throne, they are indued with clear knowledge of God, inefti-mable love ? exceeding joy, and admirable glory.

Their life is fpiritual, their ftate bleflTed, and permanent, for they ftand ever in the prefence of God, behold his glory, and reft in him with full delight.

Their

tj$ ^Meditation pf r

Their End, and office, in re-fpedi of God, is to praife his Name, and execute his Com-mandement-,in refpeft of Chrift, to minifter, and attend upon him-, in regard of men 3 to rejoyce at the conversion of a {inner, to guard and protect the faithful againft the dangers of this life, and the aflaults of Satan, to curb, bridle, and deftroy their enemies, and to gather the eled together at the day of judgement.

Queft. How are thefe things t$ hee prejfedy and urged, and applied MtJto the heart ?

Anfw. i Wee mult ftir up our felves to admire the power, goodnefs, and glory of God in himfelf, his tender care over us, rouze up our fouls to the obedience of Gods will, and refped of his children,and take courage

to

to rely upon God in the midft of dangers that compafs us a-bout-, who would not fear thee, O Lord, our God, glorious in Majefty, dreadful in Holinefs, wonderful in Power! Thine holy Angels excel in ftrength, are cloathedwith glory, that man cannot behold $ but all their might and goodnefs is derived from thee, a drop of thy Ocean, a beam of thy Sun-, if the glory of the creature bee fo great, the

flory of the Creator muft in-nitely furpafs all comprehen-fion. Oh how blockifh am I, that in the view and contemplation of the work, have not enlarged my heart to laud and magnifie the work-man i

Arife my foul, and gird thy felf to the chearful 5 fincere 5 faith-ful obedience toGodsComman-dement. To do the will of God

is

is Angelical preferment, a divine and heavenly exercife, the greateft freedome and perfection. Make hafte, delay not to exercile his good pleafure. Loc the Angels in Heaven are thy famplers, whom thou oughteft to follow. Let not that feena irkfome to thee, that is delight-fome to them: efteem it not a burden,which is to them an heavenly folace, and refreshing. Ah wretched man ! why fhould I grudge to yield obedience to my heavenly Father, or do his will negligently by the halves, when thofe Noble fpirits, and heavenly fouldiers do alwaies ftand in readinefs, to receive his commands, and execute their com-million? Doth the world de-fpife the poor Saints of God for their outward bafenefs •, yet I will honour them as the onely

excel-

The Holy Angels. j ^

lent, for God is their Father,the Angels their Attendants. Wee cap, and bow to them that are nobly attended, gorgeoufly arrayed, honourably ferved, lJht herein the Saints excel, if the thing bee well confidered.They are efteemed the fcum of the world, but refpefted of God in fuch manner that hee hath given his Angels charge over them $ the guard that attends upon his Throne is affigned to watch o-ver them. Walk on couragiouf-ly, O my foul, walk on coura-giouflyin the waies of piety. Fear not the aflaults of Satan > the fury of any adverfe power that (ball oppofe it felf $ for more are with thee, than can be againft thee. If Satan with his bands endeavour thy deftru&i-on, The troops of heavenly Angels do watch for thy defence ,

yea,

£60 Me Jit at ion iff

yea, the Lord himfelf is thy keeper, and (lands at thy right hand to fave thee from all them that rife up againft thee. How gratis the clemency, and tender care of the Lord over his poor people i what tongue can exprefs, what heart comprehend his infinite goodnefs ? hee fends from on high his mighty foul-diers to encamp about us, watch over us, preferve, and fave us, from them that lye in wait to vex, and annoy. Oh my Fa* ther, what can I render unto the6 for this thy great kindnefs, and unfpeakable mercy * I have nothing to give but my heart, which here I offer unto thee$and becaufe I am weak, expofed to the temptations of Satan, and allurements of this wicked world, I pray thee give mee thy grace> -confirm, and ftrengthen

meey

mee, that I may imitate thofe pure fpirits every day more and more, that I may praife thy Name, execute thy Commaii-dements, love thy Children, re-Joyce in the converfion of them that go aftray, and fight thy battels againft fin and Sataft.

Queft. Let man bet the third example-, how musi voee proceed to meditate on that SttbjecJ ?

jinfw. For the better information of our judgement, wee muft confider thefe particulars^ the Author, the Matter, Form, End Properties, and EfFe&s, what are like, and what oppo-fite. Man is inferiouf to the Angels, but ot earthly creatures riioft excellent.

The Author of this principal

work is Gtfd himfelf. Father,

Son, and Holy Ghoft, and that

in fpecial manner $ for other

M crea-

beauty, ftrength, convenience meet together. The diftinft con-(ideration of every member with its temper, proportion, placing, figure^ and ufe might well aftonifh .• The foul of man was immediately created of nothing, and being indued with moft excellent faculties and gifts natural and fupernatural,was infufed into the body, and infeparably knit (had not fin made an unnatural divorce ) to give life j motion, and fenle unto it: Thus man was made the wonder of the world, the principalleft of living creatures, indued with a reafonable foul, mcfft divinely qualified, and ftriftly united to that earthly mafs to quicken and inlivenit.

The end why man was made in refpeft of God, was the glory of iixs power, goodnefs and

wifdome.

Mans Excellency. \ rfy

wifdome, appearing in the work it felf^of his juftice in rewarding man if obedient, and in puniftiing man if difobedient; of his grace and mercy redeeming him fallen into the gulf ofmifery, and that man (hould praife and magnifie his glorious name. In refped of man, that hee fhould live bleffedly for ever if hee did obey: man by creation was immortal, for death is an enemy, no confequenc of nature, but a companion of fin $ man dieth not becaufe his body, Cor was framed of the duft>but be- %*. caufe hee is infedted with fin: Subjection to mortality, and all miferies accompanying it, is a fruit of dtfobedience.

Hee is reafonable and intelligent , able to think, invent, judge, devife, compofe', dif-courfe 3 remember,chufe, refufe, M 3 fufpend

fufpend, and affeft. Thefc powers being effential to mans nature do ftill remain, but very weak, and corrupt fince the fall. Alfo to man is given ppwer to eat, drink, fleep, weep, laugh a andfpeak, whereby hee may communicate to others whatfo-ever hee conceiveth: hee was perfectly conformable to the will of God, made after the I-mage of God, in knowledge „ righteoufnefs 3 and true holinefs; But the Image of God is defaced with fin a there remaining onely fome reliques in us, as the ruines of a magnificent and {lately palace* that ferved to fhew what once wee had. Moreover in the ftate of innocency 5 man was honoured with great Royalties and Prerogatives, for hee had liberty to eat of every-tree in the Garden > except the

tree

Mans Excellency. \ £ j

tree of knowledge of good and evil 5 and was made ruler over all earthly creatures, that hee might freely ufe them to the glory of God, his own neceflity, and lawful pleafure.- But thefc priviledges hee hath forfeited by rebellion againft his Creator.

The efFe&s of man are fui-table to the faculties, and gifts hee hath received, as to know God, call upon his name, worship him fincerely, preach the Word, admimfter the Sacraments , govern, give coun-fel, contemplate the works of God, read, write, confer, and difpute, exercife the works of virtue; and honefty, govern the affedtions, reverence fuperiors, live peaceably, and fuch like. But in all theie things wee have much dif-inabled our felves M 4 by

by wilful difobedience.

Would you fee the prime dignity of man by comparifon? In foul hee is like the Angels, invifible, immaterial, immortal, beautified with underftanding, will and power, inriched with admirable, divine gifts, whereby hee refembleth God, or carrieth his Image. In body hee is the perfeftion of all earthly things whom they are to ferve. In both hee is the Epitome of all created excellency in Heaven and Earth.

Que ft. Hewmuft tbcfe things bee applied unt$ the heart for the quickening ef affeffion <

±4nfw. Wee muft ftir up our felves to magni'fie the gopdnefs of the Lord towards man-kind, to fliame our felves in confciencc of our fins and mifery : raife up the heart to the contempt of

earthly

Mans ZxceBenej, %6g

earthly things, and love of obedience, and feek unto God to have his Image repaired in us again, through Jefus Chrift. Lord , what is man that thouVh\.%.^ % vifiteft him , the fon of man i* 6> &f% that thou fo regardeft him. Thou haft made him little inferiour to the Angels, adorned him with grace, (tamped upon him thy I-' mage, inverted him with digni* ty, and crowned him with glory and honour. Thou haft given him Popinion over the work of thy hands , and fut all things in fub-jeffion under his feet : Thou haft made him for thy fervice, his foul to bee thy habitation, his body to bee the Temple of thy fpiric, and all other things to bee (crviceable unto him, the world, and all that is therein for his ufe. All things are prepared for him-, all things are fubjeft to

him,

him, hec rulethover all living creatures, they labour 'for him, obey his command. Lord thou art the glory of man, man the receptacle of thy works, thy wifdome, and power : But as mine excellency by creation exceeds, fo doth my fhame and mifery by fin and difobedience : The higher mine advancement, the lower my fall. This was my chief honour and title, that I was the Image of God 5 This is my difgrace and ignominy that I bear the Image of the Devil: This is my comfort,thatGod did love, delight,and defire to dwell in mee, it is my mifery that I am caft out of thy favour, and lye under wrath: Ah what grief is this to think, how my condition is altered, through my fooliflinefs i once immortal, now mortal- once pure, now impure

and

Mans Excellency. \$$

and polluted^ once rich in wif-dome, and grace, now blinde, and naked$ once the Image and free fervant of God, now the vaffal of Satan s once at peace with God, my confeience, all creatures, now at war with his Majefty, my felf, all the world ; Once a free man to walk at liberty, now a bondflave that can doe nothing but fin ; once the Ruler ot all creatures, now of all creatures the bafeft ( Satan excepted ) once fubjed to no annoyance, now fecure from nothing that might offend. If a Noble man fall from height of honour, to great contempt and bitter extremities, hee is much affiided 1 : much greater caufe have I to bemoan my folly, who have caft my felf headlong from Heaven unto . Earth, even to the gulf of mi-

fery

fery and confufion. Oh nay foul, why doft thou forget thy felf, fo much as to affed the bafe things ot this life? It is a (hamc for him that was to fubdue all things, to fuffer hitnfelf to bee fubdued by men t and to be* come a Lacquey to his vile affections , doing honour to the three great Idols of the world, profit, pleafure, and preferment. The world is too vile for thy delight, thou art created for more divine fervice, the Lord himfelf covets thy love.

The glory of the world is put under thy feet, as things to bee trodden upon, that which thou ftiouldeft aflfeil is far above, heavenly and glorious. If the fafhion of the body (hould bee fo changed, that the face and eyes bowed to the earth continually > (hould never bee able to look

up.

up, it would bee grievous'.• But it the foul which fhould bee lifted up to God, do creep upon earth, bee glued to worldly, vain delights, the alteration is more uncomfortable and mon-ftrous. Hee that fubdueth the world, doth yeeld himfelf to the fcrviceofGod, which is perfe«5i liberty $ But when wee become flaves to the world, wee labour to make God fervant to our lufts, which is moft abominable, and accurfed. The glutton makes God his caterer, his belly his God, and himfelf the gueft$ The covetous worldling would-have God his Broker, and himfelftheUfurer* The angry (inner \\ould have God his exe* cutioner, and himfelf the Judgej The ambitious inquifitor can fometimes make God and Religion his flile, but honour fliall

bee

bee his God, and lull reign. The Lord himfelfis abafed in our e-fteem. Love the Lord, Oh my foul, and give thy felf to the obedience of his Commande-ments, thou art the perfe&ion and end of all creatures,theLord thy life, perfe&ion, comfort: what thou art, is of him, that thou Ibalt bee happy * is of his goodnefsj thouoweft him thy felf, thou waft created for his glory 3 defile not his Image , pollute not his workmanship, bee not unthankful for what thou haft received , forget not thy own eftate. O heavenly Father, I heartily defire to follow thee whitherfoever thou fhalt lead mee, to do what thou fhalt command, and to cleave unto thee as long as I live : But I finde the flefti rebellious, fol-liciting daily, yea, and violent-

l ¥

ly haling to thofe things that are evil: Ah miferable wretch that I am , who (hall deliver mee from this body of death tf Thou, Thou Lord onely art able,* and willing to vouchfafe help, and fuccour: To thee therefore do Iflye, I pray thee have mercy upon mee in Jefus Chrift, ana repair the loft image of thy felt Thy hands have made mee, and fafliioned mee, give mee underftanding, and Ifhall live: thou createdft mee pure, thou canft reftore mee, though corrupt. Create in mee a clean heart, and renew a right fpirk within mee: Breathe into mee the Spirit of Life, and eftablifh mee in the way of thy Precepts; Heal my foul, for I am defiled, and caufe mee to grow up unto the perfed ftature of a fpiritual man. I have wounded my foul,

but

but cannot cure it, defaced thy Image, but cannot fafhion it a-new: Look upon my miferyj dear Father, forgive my fin, and make mee a new creature for thy infinite mercy* begin in mee this good work, and pcrie& it to thy praifej in thee do I truft, to thee I feek for gracej for in thee the tathcrlefs findc mercy.

Queft. / would know in the fourth place, how wee might fro-teed to meditate on Gods infinite greatnefs 1

An[w. God is infinitely good, without quality 3 infinitely gi eat, without quantity, his excellency is incomprehenfible, and fur-paffeth what wee can fpeak or think. But for our proceeding in this Meditation according to our capacity, wee may connder, what it is, what bee the parts of it, and how incomparably it ex*

ceedcth

Gods Infinite Greatnefs. 177 ceedeth whatfoever might bee likened unto it. Great is the Lord) and tfofthy to bee praifed , pfa.145.3 and his great fiefs is unfearcbdble. Our God is the God of Gods ; and Lord of Lor ds,a great God 3 mighty, and terrible, Who beiftg both the original and end of all Dcut.i 0 ; things, cannot rightly bee faid to 17< bee any thing ^ Jor hee mult needs bee above all, and better than all. Such is his greatnefs* that hee is that one, infinite, and eterdal being. See hm that /, f-*ven I ( faith the Lord ) am bee, Deuc. 3 a* and there is no God rvttb mee : / *** lift uf mj hand, and fay y 1 li<iie for e*t)et*

Thou Lord art fo gfeac, that thou art moft perfectly one jft-eflence 3 one in number: The ® Cat * Lord bee is God, andthe/e is none Mark 1% . be/ides him. As thou art * one in 3*-©(fence, foartthoti one in thy i^#;

N pur \

\*]6 Meditation of

purpofe, determination ,. pvo-mife: For how fhouldeft thou that art one in number and ef-fence, bee otherwife than thy felf? All things do turn upon this point,and haften to this center : if it were not unity, multiplicity would deftroy it. Thou Lord art infinite, without all limits of effence, withoqc matter, or form, efficient, or end; thou art without all dimenfions of length, breadth, or thicknefs; thou art without all limits of place, and yet filleft all places in Heaven or Earth •, Thou, art Wholly without, and within all, and every place 5 no where excluded, and no where included, and that without all lo-calmotion,or mutation of place. ^Job ii. aj^ m fjj^er than the Heavens, deeper than &e# y linger than the Earth, broader than the

Sea.

Sea. b Simply and purely every * i King, where by eflence, and prefence. *•£'*• * A God at hdnd, and a Cod A far eff. ifa.'JI?u Thou moveft or changed all A 4 fc - *7-things, without either motion, %7% or change in thy felf$ thou art in every place prefer*?, in every place entire, within all things, and contained in nothing 5 without all things 3 arid itf-ftained by nothing-, but cotf-taineft, fuftaineft' and maintained all things. Thou art un-fpeakably prefent in every place by e'flence i 3 power, wifdome and providence 5 bitt thy glory is fpe-cially manifefted to che Angels, and Saints in Heaveft, thy grace, 1 power, and mercy, to the Saints on earth, whom thou cioff fa-tour, with whom thou dwelled, job ^. for whofe deliverance thou wilt *'***-, arife, and have mercy, M6 l l7 imu Tfthofe hearts thou wilt {hine»Pct.3.8. N 2 cote-

<OX .

comfort. Thou art eternal, before and alter all beings, without all limits of time, part, prefent, and to come; Thou art at all times, but without re-fped of time, an everlafting, 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 eterni-»Pfa. 9 o.i, *y- a Before the mountains tvere »♦ made, and ere ever thou hadft

Pfe ox' 1 *," forwdthe earthy from everlafting 8. & iox. to everlaflingthon art <j od: Ever-n>*3>xrf> laftingin thy felf, in love, in the ifa. 4i. 4. fruits of thy favour, towards thy &43- io, people, which thou haftchofen, Tec io. 10 *** wrat ^ anc ^ indignation againft Ifa.40.i8. the obftinate, and difobedient. O God thou art great, and wee know thee not, neither can the 1fa.40.15, number of thy years bee fcarch-l6% cdoutj All powers on earth

come

come fhort to bee (hadows of thy grtatnefs* The Nations are as a drop of a bucket , lefs than nothing, and vanity before thee.

Queft. How mutt me apply thefe things to the heart!

Anfw. Wee muft ftir up our felves to magnifie the Lord, love, fear, reverence, and truft in him tor ever.Great is the Lord, and worthy to bee prat fed: fur hee fitteth upon the circuit of the earthy andfiretcheth 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 y and of great power, his understanding is infinite. The men of this world labour to fet forth the ftate, and magnificence of earthly Mo-narchs, the largenefs of their dominions, greatnefs of their power, continuance of their N 3 houfe.

houfe, Oh my foul, why $xt thou to filent, awake, and fing aloud of the praifes of God., whofe greatpefs is infipite, eter* nal, incomprehepfible, thoij panft not by fearching fipde him out: but remember to magnifie his work, which men behold. E-very man may fee it. Man may behold it afar off -, Love tHe Lord, Oh my foul, and flick fa ft unto him as thy life and treafureo Hee is that infinite, unbounded, eternal goodnefs, paffing all humane both fearch, and fight, that filleth and includeth all things. Alafs, how do wee af-fe<a a thoufand things that cannot bee effected , or if obtained, do vanifh, or cloy, and can no more fatisfie defire, .than fait water quencheth thirds Oh that true love, like a ftrong ftream, yyhich the further ki$ from this

head

head of eternity, would run into it with greater vioknce.In Gods love there is no mixture of for-row} no want of delight, fulnefs ofpleafure, all manner of contentment. Alas! alas that e-ver fo many cold winds of temptation fliould 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 wearinefs. Do wee freeze in the fire, and ftarve at a feaft f Have wee God to injoy, and yet pine, and hang down the head * Let mee have my God, and let mee never want him, (o fhall my joyes beclafting, pure, incompreheri-fible: for poffeffing him that is the pure, eternal, and an all-fuf-ficientgood, how fhould I not N 4 finde

iMtditdtkn of

i finde fulnefs of joy, and contentment in him & Oh my foul, fear the Lord, and ftandin awe of his Majefty, tor hee is a great God, and terrible, a King above all Gods. At his prefence the earth trembleth,the mountains quake, and the foundations of the world are fliaken : The Angels cannot behold his glory, the Sun and Moon are not clean in his fight. Fear the Lord, and depart from iniquity ; harbour no wicked plot in thy breaft, contrive not evil in thy thoughts: for thou haft 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 Gather evidepce when the Judge is witnefs£ His eyes are as flawing fire, his feet are as burning braft, fcee will tread down the wicked

G$ds Infinite Grutnefs. l%%

in his wrath, and vex them that hate him. Serve the Lord with fear, and commit thy felf to him in well doing. TruftinthS Lord at all times, and ftay upon his „, mercy. Hee is the everlafting pf a , ii% Rock, conftant in promises, e- **> *9« ver prefent for our aid, unchangeable in love and favour. No place can hinder (Jod from doing us good $ diftanccor difficulty may bee impediments to all the creatures to ftay their help, but God at a blufli fills all places, to comfort, or confound ( as it pleafeth him.) Hee that is treed from dimensions, may pierce, and penetrate, enter and pafs whither hee pleafeth, without probability, or poffibili-ty of refiftance. Hee hath created the world, and yet is not weary, his provifion is no whit abated, his power nothing diminished

niflied: Let him carry us which way hee will, make the paffages never fotroublefome and peril-Ions, yet the fame hand that makes them hard, will make them lure- and if wee bee faithful to him,. will matter all the difficulties for us. Let himcaft us into fuch great miferies of long donynuance, that hee feera to forfake us, as if hee would not return to our help, yet wee know that hee is everlafting, the Holy One of Ifrael, who cannot leave them for ever that rely upon him* O God , as I have trufted thee with the beginning, fo will I truft thee with the finilhing of my glory: And though never fo many or main hinderancesofmy falvation offer themfelves, and after all hopes threaten to defeat mee, yet faithftjl art thou who haft

pro-

^romifed, who wilt alfo do it.

Queft, / would now hut how wee mult proceed to meditate in the Love of God?

Anfw. Weemuft confiderof the efficient caufe, fubjed, end, obje&s, cffe&s, properties, and kinds of this Love; what is like, what oppofite unto it.

The Love of God fignifieth J«*m. 4*.' either that love whereby God x JJ*;j* loveth us, or that atte&ion whereby wee being united unto God, do reft in him with plea-fure and delight: Of this Theological virtue firft, in order, not the firft, in fruit, and continuance, the greateft, the end of the Commandement, the bond of perfe&ion, the fulfilling oi * the Law, I purpofe to meditate by the grace of- God. This Love is a grace fupernatural, and is neither in us by nature,

nor

nor can bee acquired by our endeavour. Yea, the meafure of love is not defined according to the endeavour of the received , but the pleafure and will of the Spirit raeafuring and pouring it into every one.

The author, or principal caufe of Divine Love, is God him-felf, by his blefled Spirit renewing, and regenerating our hearts to the love of his Majefty. Love • Gai.<ii if the fruit of the Spirit*. h Hethat b job. 4 . 7 lovetb u born of God. Love is of E P W.*3. Ce j y And God is love : Hee lo-veth us in his well-beloved, and is the ever-fpringing fountain of all love in us. The Spirit open-cth our eyes to fee and behold the incomprehenfible goodnefs of God, without which there is no love: For of a thing unknown there is no defire. The fame Spirit infufeth the grace of

love

love, whereby wee are enabled to love God, and quickened unto it 5. whereas of our felves we Rom. $.5 aredeftitute of all power and a-bility to every fpiriiual doty. And the Spirit fheddeth abroa&thc love of God in our heart s^ whereby they are warmed to love God a-gain: The means which the Spirit ufeth for this purpofe, is the Word of Grace revealing the incomparable love of God in Jefus Chrift towards us moft miierable wretches.

The lefs principal caufe of love Is man renewed by the Spirit. Man regenerate doth love ]££££ the Lord, not of himlelf, but by the grace of God: The Lord thy God will circumct[e thy heart to love the Lordthy God with all thy'^J heart, arid with allthy foul. Faitli wgnofd-;" well rooted , v i\ I g animat€ ) mm '^ quicke Vk y and mo\ e love. Faith ZZ, ' g '~

and

and Lov£ are both graces fuper-natural, infufed at once in the fame inftantoftime$ but in order of working, Faith hath the precedency, and kindleth Love.

From this it followetb, that the fubjeft of Love is a renewed heart, heightened with the true faving knowledge of God, purified by Faith, and feafoned by Grace. ForLove is a fpiritual af-fe&ion in the reasonable part 4 prefuppofing knowledge^ and affiance, whereby the foul go-cth forth to imbrace the good it apprehendeth.

The end of Love is the pof-feffion of God as the chief gbod 0 Love ( as wee fee ) makes man and woman one, and fo it doth couple us to God* It is a weight whereby the heart is inclined toward God, and wholly carried

unto him.

The

The objeft of Charity, is God io Chrift*, God is to bee loved, not only as hee $ good, mercitul, gracious, long-Offering, and bountiful; and as hec dpth iove, and daily lade us with his bleflings f But alfo as hee i$ wife, juftj and powerful, even a$ hee doth chaftize and vifit us withfevere corre&ions •• For as the true love of children towards their Parents doth efte<3 this, that they love their Parents, and perfwade themfelves that they bee beloved of them> though they bee reprehended , eroded, corre&ed, aod cannot obtain what they will-, fo true Love doth look to God when hee fendeth perfeciuion, war, ficknefs, or any other calamity, God i$ to bee loved in Chrift, in whom hee is well pleafed, greatly delighted in us: If any

man

f ?2 Meditation if

man love not the Lord Je-fus, let him bee acciirfed. Chrift hath redeemed us unto God, and reconciled us being e-nemies. Heeis ordained of God to be our Lord and King, advanced at the right hand of his" Father, to give falvation unto tyaek Love is a fupernatural gift or Grace, whereby wee idt 6h% * cleave to God in Chrift, and fee^^defiretopoffefs him with joy, and comfort.

The a£s, or effe#s of Love, prefuppofed, or comprehended under it, arethefe. i Firft, To acknowledge God

to bee the chief good, and with moft carneft defire to bee carried towards him, that wee might bee united to him. 2 Secondly, To reftJ delight, and rejoyce in him, and to defire nothing above him, nothing a-

gainft

the Lovttf God. fp$

gainft him, nothing equal unto him.

Thirdly, To feek the ad- 3 vancement of his glory, and to think, will, fpeak, or do, what/s acceptable in his fight, whether wee have to deal immediately With his Majefty, or others pertaining to him .• Hee that loves God , will love what the Lord loveth, and hate what hee ha-teth, do what hee cornmandeth, and forgo whatfoever is forbidden-, -Wbefe keefeth the Word , in ,. - r him Htifclj is the love of God per- ' *** fetfed.

Fourthly, To riegleft no oc- * cafions which are or may bee offered for the exercife of piety : Love is diligent, arid laborious.

Fifthly, To love them that $

fear Gad, for his fake, and to

draw as many as poffibly they

can, to the knowledge, and obe-

dience of the truth: If wee love

f j oh4U one another, God dwelleth in

us,and his love is perfected in us.

The Properties of Love are,

I Firft, It cannot bee loft 5 the

ad of Love may bee intermitted, but the grace cannot bee loft-, for the gifts of God are without repentancej the life of grace is everlafting.

* Secondly, It is imperfed in

this life, and ever wanting fome-what that may bee added to it; Tor as long as wee live here, it is far fhort in degree to that the Law requireth.

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

4 Fourthly,Itincreafeth by degrees in this life, and {hall bee perfeded in Heaven: When

Faith

faith (hall ceafe,then Love (hall come to full ftrength, and glo* ry. Not that the Saints can love God in meafure anfwerable to his goodnefs, and excellency : for a finite virtue cannot infinitely love the infinite God, the infinite Beloved t, but their love (hall bee preferved fo far as a creature is capable.

Fifthly, It is moft pure and j comfortable, free from all mixture of forrow and vexation: Men, though never fo loving, are compared with infirmities, fubjeft to paflions, and matiy things may befall them-, they may do fomewhat that is to us occa (ion of grief, and pain: but in the Lord, each Christian heart (hall ever finde matter of folace and refrelhing, never of vexation, and difcomfort, if the fault bee noj: in himfelf. Oh the ex-O 2 cellcncy

cellencypfLove, what is it but the gate of Heaven, the beginning of everlafting happinefs, not the leaft portion of that glorious inheritance which wee (hall then fully poflefs, when love is grown to perfect ripenefs !

The degrees and kinds of love are diverfe. Wee love God for good things received, or benefits paft^ wee love him alfo for the good wee expect, that is eternal happinefs, with the comforts of this life 5 and wee love him for himfelf, and for his own glory. God is to bee loved for himfelf,and not for another end, form, or efficient^ for hee is the laft end of all things, his effence is perfeft goodnefs, his goodnefs is from himfelf, and not from an external efficient: but nothing hinders whyGod fhould not bee loved for his bleffings received, or hoped for% Each

the Love of God. *ipy

Each grace of the Spirit is for original divine, in nature excel-lent, for life neceffary^ bending towards Heaven: but if compa-rifon bee made, love muft have the preheminence for ufe and continuance. The dignity and fweetnefs of love will appear by the bafenefs of what is oppofite: That is bed whofe contrary is the worft: Now what is more abominable, hateful, pernicious, fo full of vexation, and horrour, as the love of fin , love of the world, and hatred of God? As continual fear, unquietnefs, dif-content, doth accompany thefe with eternal confufion in the latter end: So unfpeakable joy, peace, contentment, fecurity do wait upon it-, and the end fhall bee everlafting glory, and full fruition of God, in Heaven.

Queft. How muft tbefe things O 3 bee

bee afflhd X9 the heart £

\ylnfo. Wee muft Air up pur hearts, to the hearty, intirc love of God,by examination, taking fhame to our felves for our manifold flips, and great flack-nefs, complaining oi our great bondage, and inability to raife up our fouls, hearts, wifhing and . longing to bee fired with the love of God, calling upon our felves to bee more hot, and fervent ,and feeking unto the Lord 3 byearneft, and hearty prayer* Love the Lord, Oh my ioul, and all that is within thee, love him with all thy flrength,and let his glory bee dear unto thee, for hee is the objeft of love, gracious, merciful, long-fuffer-

1ms" P Yo' in & abundant in g° od nefs, and cbjefio ba- truth: hee is thy Father, thy

&rm& G °^ thy Husband 3 thoU art

hZm. bound unto him by covenant;

his

his lo¥C to thee is free, and of meer grace-, thy love to him is debt, many waies due from thee, deferved by him: Hce loves thee for thy profit, thou art to love him for thy own good , for in his love ftands thy perfe&ion: Hee is the chief good, abfolute, all-fufficient, the reft, and ftay of the mind, beyond which it can defire nothing, in whom ic findes incredible joy, and comfort, and fliall poffefs everlafting confolation, when it is immediately united to him by vifion, and love. The former bleffings thou haft received, the future good things thou doft expeft, and look for, do challenge this duty at thy hand. Publicans and finners love thofe that love them, and for kindnefs return afFe<5Hon; God hath loved thee firft,lo ved thee when thou waft O 4 not>

not, when thou waft miferable .* Hee hath laden thee with his benefits, given thee more than thou wouldeft defire , and prevented thee with favours which thou never didft ask-, hee made thee of nothing, hee is thy pre-ferver, redeemer, Saviour, who hath delivered thee from death, and hell, and vouchfafeth unto thee*, life and mercyj his blef-fings upon thee are innumerable , pafs all thought and reckoning. What canft _thou render lefs than hearty affe&ion for tbefe ineftimable favours * Oh my foul, thou canft not love thy felf truly, if thou love not him above all things, for thou art coupled to him by love, in whofe prefenceis fulnefs of joy, without whom to bee, is to bee moft miferable. Thou canft not but defire happinefs, but hap-

py

the Love of God. aei

py thou canft not bee without love. But ah wretch that I am, I finde mine affe&ion is weak toward God 5 ftrong to vanity. Thofe wee love, do wee not love to bee prefent with them? If they bee abfent 3 do wee not think long till they return again? Are wee not grieved to hear them wronged by word or deed, whom wee efteem dearly of. ? are wee not defirous to give them content ? doth it not cut us if wee do them any harm? Are wee not with them in thought, though abfent in body? glad of a letter that comes from them? is not themeflen-ger welcome that can bring us tidings of their welfare ? But I finde little joy in coming f>ub-lickly or privately into Gods houfe, or p'refence. I think little of him, and that bin over-

to

ly, I fpeak little to him , and that not without wearinefs and diffraction. Nay, I am like thofe 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 Chrift? Though God through fundry troubles do even fmoak mee out of this world, yet 1 will not come away in mine affe&ion. When I fee Gods name blafphe-med, and all wickednefs committed, do mine eyes gufli out with tears < or do not I offend daily, and pafs it over, taking too light penance ofmyfelfflt is irkfome to mee to do his will* I do not long for his prefence ■ nor bewail his abfence^ I do not ftudy to pleafe him in all things, nor can I rejoyce in the profpe-rity of his Saints : when I my

felf

the Love ef Ced ^o*

fclf am in mifery and diftrefs, I cannot prize his favour, am not cheared with his promifes, do not delight in his ftatutes above all things: His Word is his Letter fent unto mee, but I am not glad and diligent with care and confcience to read it 5 vanity hath ftollenaway my heart, and the tranfitory bewitching pleafures of the world (which cannot profit ) have taken up my thoughts. This hath been mine impudent behaviour a-gainft thee my God, which I cannot with any words of indignation fufficiendy difcover.

If a woman (liould bee dead intheneft, when her husband . were before her, but fhould bee affectionate to every ftranger; if thee fhould not care how long fhee were abfent from him, bat think her fclf beft while they

were

were afunder-, if fhee cared little how her loving husband were offended 5 cafting that at her heels, which hee takes to heart, were not this ihamelcfs beha^ vionr in her ? And fhall I not bee afhamed to (hew no more love to thee,to whom my foul is married in Chrift i Oh my foul \ what canft thou finde in the world, why thou doft affeft it < it hath bred much vexation and forrow 5 thou haft been eroded and molefted with it, the more thou loveft it, the greater trouble & difcontentment thou findeft therein,and wilt thou ftill take pleafure in thy pain < what canft thou not finde in God, and that above all thought and conceit, why thou fliouldeft intire-ly cleave unto him i what occasion couldeft thou finde at any time to draw thy affediion from

him i

the Love of Cod. . 205

him? wile thou leave the fat-nefs 3 and marrow that is in the houfeofGod, to feed upon the refufe 3 and fcraps that this world affords < Ah wretch that I am! who (hall deliver mee from this bondage offing I am full of uncharitable and falfe love, I can love my felf, I have affe&ion enough to the things of this world, to the gifts of God, and thofe the meaneft, more than to the giver-, as harlots to rings^ gold, bracelets 5 more than to the fender. But I have not power to raife my foul to the love of God in Chrift, here my affedHons lye dead, and will not mount aloft. Oh that the love of God did poffefs my reins in fuch fort,that in thought I might bee ftill with him > re-Joyce in his prefence, and walk before him in dutiful obedience!

%o6 <JHeditathn en the

Oh that my heart did burn with love that is ftrong as death, hot as coals of Juniper, that hatha vehement flame that no waters can quench,no floods can drown, no allurements can draw afide. Why arc thou fodead. Oh my foul? why doft thou not lift up thy felf to the love of God? whom haft thou in Heaven but him i and who in earth is to bee defired in comparifon of him i for whom doft thou referve thy prime affe&ion ? for tfre world, fin, vanity ? Oh adulce-refs , knoweft thou not that the amity of the world is enmity with God? thou haft gone a-ftray, and deeply defiled thy felf with the love of fin, return now unto the Lord,and embrace him with moft intire and dear af-fc&ion .• what thou haft beftow-ed upon the world, pleafure,

lufts,

Fall eftur Fir ft Parents. 207 lufts, carnal delights, to thy great difcomfort, now fet it wholly upon things above, that it may finde reft and comfort. Oh Lord, I befeech thee, who art only able to purge my heart ofall filthy, prophanc love, and to fill it with the pare love of thy holy Majefty,this is thy pro-mife, I will circumcife yodr 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.

Qucft. How (hould a man fr$-ceed to meditate en the Fall ef our fir It Parents i

%An{w. Hee muft conirder the fubjed, caufes, and end of that ail, aimed at, but not obtained; the degrees, properties, and effe&s of it.

By the Fall of our firft Parents,

rents, wee underftand the firft fin of K^iddm, and Eve , whereby they tranfgrefled the Com-mandement of God, in eating the forbidden fruit: this is fit-ly focalled,becaufe,asan heavy body falling upon fome hard and (harp rock is greatly brui-fed, and hurt: fo man 3 after hee had received fo many, and great gifts from God, finning wickedly againft his exprefs charge and conjmandement, didgrievoufly wound himfelf.

The fubjed: of this tranfgref-fion was our firft Parents Adam, and Eve, made after the Image of God, perfeft in ftature of body, and ftrength of mind , enriched with excellent prerogatives of liberty and dominion , planted in a garden of delights, that they might drefs it, and keep it, favoured of God, and

admitted

Fail rfour Firfi Parents. top

admitted into near fellowfhip with him.

The principal outward caufc of mans difobedience, was Satan, the Prince of darknefs, that old murtherer, who being fallen from God, and fliut up under condemnation, did with incredible fury, and malice, feek the diihonourof God, and the de-ftru&ion of mankind : This envious one fpying his opportunity, fet upon the woman, as the fitter to be made his prey, when fhee was alone-, and by his fub-tilty beguiled her-, The Serpent, the mod fubcil of beafts which the Lord had made, was the instrument that hee ufed to fe-duce the woman x, and the woman her felf being firft in the tranfgreffiion, was made the willing inftrument of her husbands deftrudion. The quality of the P fruit

no mtedststhn en the

fruit as it was good for meat, and pleafant to the eye, was by accident a caufe 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 be-fides, and beingftri&ly charged upon pain of death not to tafte of it. The juft, arid good Law of God was a blamelefs occafion of mans fin, as it did forbid an a& in it felf indifferent, that it could not bee done without fin. The Law and Sin, as well as the Law and Obedience, work together, though in a diftin<5t manner: for of Obedience the Law is a principal caufe, but of fin an accidental, as working befides his own fcope, and main drift, which is to favour nothing but life, and alfo as a contrary to fin. The Lord in his wife providence

did

Fall rf cur Fir ft fAttnts. $%% did work in the fall of man, as the Law by accident Wffa ocda-iion of it, but hee is n6t the author of his fin, hee did not con-ftrain him to offend \ not withhold from him any grace/ that by Covenant, or other wife hee Was. bound to give him.

The principal inward cauTe of this tranfgreflion, was the will of man, freely turning' from the Commandement of God, which hee might and ought to have 6-beyed, but would noty arid willingly hearkening to the fug-geftion of Satan, which hee ftiould have refiflted^but did not. The fin of man was the eating of the forbidden fruit, not abfo-lutely confidered in it felf, but in refpeft of the Commande-ment and charge whereby God had feverely torbidden the taking of the fruit of that tree, P i and

riz Mtiiml§n en the

and had threatned punifliment to them that (hould tranfgrefs.

In evil addons no end can properly bee affigned, for the end is of a good thing, and to be defired; But Satan in that temptation aimed at the difhonour of God, and the damnation of Mail..;/ Man being deceived by the old Serpent, propofed this end to himfclf, but obtained it not 5 that hee might fatisfie his fuperiour affe&ion to the Image of God, and his inferiour to the fruit of the tree. The Lord,who bnngeth light out of darknefs, out of his infinite wifdome did order this evil to the fetting forth of his mercy, and jufticc , and the utter confufion of Satan, contrary to his purpofe, and intendment.

In this their difobedience tfee

may obfcrve thefe degrees/ The

impreffion

impreflion of the fuggeftion 5 obfcuration of thc/r thoughts concerning the excellency of God 5 forge tfulnefs of what was done before, and what God commanded.-, doubting of the truth of God; tickling of ambition, whereby the woman af-feded great power, dignity* credit to the flatteries, and allurements of Satan, and familiarity with him, and inclination of will to the forbidden fruit.

Firft, This was the fir ft fin \ committed by man, in it felf moft hainous .• the fountain of all other evils, both of-fin and puniftiment. Many, things db (hew the greatnefs of this fin.

1 It was the tranfgreffion of that precept which God had given for the trial of mans obedience, and fo was an abfolute denial of fubje&ion,and renoun-P j cing

?»4

I

'■-■/ UtiiUtion en the

ring of obedience: As the per-fofmanoe of it had been an open profeffion of fubmiffion and due obedience. It was not a breach of fome particular Commande-ment, but an univerfal denial of all the branches of obedience.

2 It was intollerable, that man being inrkhed with fo many graces, priviledges, and blef-lings, fhould prefently forget God, being fo much indebted , and bound unto him in love for his ineftimable favours,

3 Amongft fo many trees in the Garden, it was eafie for man to forbear the purfute of one*, and being made after the Image of God, hee might have refifted the temptation of Satan : Wherefore to fuffer him-felf to bee drawn away in that

man-

manner was an hainous offence.

4 This fin was committed in Paradife, where the tree of life flood in their fight, and God had manifefted him(elf unto them familiarly. In refped of God, the Law, the Offender $ this fin was hateful, and notorious.

Secondly, This fin was not 2 the proper fin of our firft Parents, but the common fin of all their pofterity, who were in their loins when they did offend, and afterwards by natural propagation defcended from them/ for they did reprefent all mankind, which was propagated from them as the root.

Thirdly, The effe&s of this 3

fin flayed not in the firft authors

of it, butfpread, andftretched

themfelves over all mankind:

P 4 For

For if they whofe Parents are infe&ed with any difeafe, their children do poffefs it by inheri-tance* how is it poffible that our firft Parents, being deprived of the Image of God, wee their # pofterity ihould fpring of them perfed, and without maim ? For the beginnings of all things are all that in power which doth fpring from thofe 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, i§ common to the thing begun. The punifhmentof this fin doth degenerate into fin, As the want of holinefs, and pronenefs to evil, is not only a judgement inflifted for fin, but it is fin> and

the

Fall $f cur TirB Parents. %tj

the caufe of fin 5 One fin begets another, and the fecond is an effect of the former, both properly, and accidentally.

The effeds of this firft fin are bitternefs it fclf, to wit, in re-fpeft of mankind in general, wrath, blame, guilt, deprivation of Gods Image, corruption of nature , fpiritual bondage, fubjeftion to death temporal, and eternal. God is offended in that his Commandement is de- * fpifed to the derogation of his foveraignty$ fin is vile, and naught, deferving blame^ man is guilty, and tied to punifh-ment, whence nTueth griping of confcience, fear of the angry Judge, and dread of punifhment. The lots of original Juftice followed the aft of fin, in whofe room fucceeded corruption of the whole man, in every power,

and

a H Meditation on the

and faculty. Thus the liberty of man was turned into mife-rable fervitude, and hee became bondflave to fin-revenging ju-ftice, as his principal Lord 5 to the Devil, and his Angels, and to the power of his accufing and condemning confcience , as the Lords Minifters. Moreover, the naftural man hath no fpiritu-al liberty, to do any thing fpiri-tually good, as hee did before fin entred, but is led as a (lave, by lulls, by paffions, by objefts, which pleafe him : So that hee is in a brutiftr bondage. <^4nd Rom.^iz d ea th entredinto the world by fin, and is gone over all men^ for as much as all men have finned.

In refped of Adam> and Eve^ "be effedis are common to both,

particular to either.

i The common are fenfe of nakednefs, fhame, fear of the

angry

Fall $f m Firfi far ems. 2 if ang r y jMee, flight, and defire to hide tnemfelves from the prefence of the Lord, ejection out of Paradifc into the curfed Earth, and flopping the way that they might not enter to eat of the tree of life.

2 The particular effefts in refpe&of Adam> are, that the Earth is accurfed to bring forth briars,and thorns^ that he'ihould till the ground in labour, and eat his bread in the fweat of his brows, till hee return unto the duft. '

The woman was fenrenced to conceive and bring forth in for-row, and to bee in painful fub-jcftion to her husband.

Satan intended the difhoneu* of God, and deftruftion of mankind by that temptation: but it turned to his confufion, and o-verthrow. The feed of the

woman

lap CMtdkAtion on the

wpman hath bruifcd the Serpents head; his power is crushed, and his devices fruftra-ted.

Nor did the inftrument o( the Devil efcape unpunifhed: j the Serpent is accurfed above all the beafts of the earth, mod wretched, and afhamed to appear a-broad-, hee is adjudged to creep upon his belly with pain, to eat the duft for meat; a grievous diet. And the Lord hath put enmity betwixt him, and the woman.

All fin, efpecially prophana-tion 3 and contempt of the Sacrament, is like to this of our firft Parents in fome fort, but this was the firft fin, the fountain of all. fin, the fin of man and his pofterity: for Adam received, and, loft integrity both for him-felf and us.

Queft.

Queft. HowArethefc things to bee applied unto the heart f

Anfrv* Wee muft work our heart to humiliation, ftir up our felves earneftly to feek help and deliverance* and acknowledge the juftice of God in corre&ing^ andhisincomprehenfible mercy, in vouchfafing means of recove* ry unto man. How is man fallen from his firft dignity and good eftate i hee was created holy, and happy/urnifhed with grace, and fet in place of high renown. Thou Lord didft crown him with glory and honour, and ga-vefthima patent for hispofte-rity, that they fhould live in blefledncfs before thee. But wo is mee/ what alteration do I finde . ? Man hath finned , and God is difpleafed. Man that was the beauty of the world, the beloved of God, is now the

map

%i% OtoditatiM en the

mapofmifcry, the obje<9: of divine revenging juftice: His mindisbefotted, his confciejice unquiet, his will and affe&ion poifoned with fin, fear, dread, norrour, and trembling poffef-feth his reins 5 his body is naked, deformed, fubjeft to annoyance of heat, cold, diftemper many waies. The Free-man of God, the Lord of the creatures, is brought into moft miferable, and fore bondage uatoSatan, fin, his own confidence* who can comprehend the miferies of this life, whereunto heelyes open? No words can defcnbe the fpi-ritual plagues that are feized upon the foul already, nor the dreadful torments that are prepared for him in hell for e-vermore. Oh my foul, enter into thy felf, confider, and bewail thy natural eftate: thou

art

Fall efoHY Fir ft farems. a 23 art expofed to fuffer a thoufand evils, to wearifome vanity in e-very thing, yea through tear of death, the upfhot ot evils, thou art in bondage all thy day^s, while in that ftate thou abideft, Pharaoh did never put I (rati to fuch hard fervice, as the Devil putteth thee to while thou art under his power. Thou art fick, filthy, naked, crooked, fallen from the love of God, more odious in his eyes than the ftink, or filthy favour of a dead corps in the noftrils of man, expofed to the torments of Hell, fhutup under the curfe of the Law, abided under wrath. How do men of the world take on, when they have loft a great friend, upon whom all their hopes depended, when they bee caft irom the top of honour, into the gulf of mifery, poverty,

and

and difgrace? weep , oh my foiil, and p«ur out tears in fe-cret, for thou haft loft thy glory, art fpoiled of thy ornaments, and haft provoked the Lord to aftger by thy inventions. The brute bcafts take it as a grievous thing to bee infnared,and taken^ and wilt thou laugh in the midft of bondage, and count it liberty tobeeaflave of Satan ? Death is terrible,and wilt not thou fear Hell, which followeth after it, as a defert of thy tranfgreffion t Ah miferable man, and the more miferable, that thou art fenfelefs of thy mifery^ yet now that I know my difeafe, I will feek for remedy. Thefickper-fon will take bitter pills to recover health, the bondman defires liberty, the captive freedome, the condemned a pardon: My prefentcafe is very wretched,

and

and in no cafe to bee rcfted in. Nature teacheth all creatures to fhroud themfelves from dangers, or being iq diftrefs to feek help without delay> much more am I to bee moved with mine eftate, who am fubjeft to eternal death, whicfy hath already fe/zed upon mee in a fpiritual death of foul, and mortality, or dying ftate of the body 5 wee will meet a difeafe betime , labouring to rid our felves of it y if any thing threaten our name and eftate> wee will indeavour quickly to free the one, and the other: But whither (hall I fly for fuccour i where {hall I finde the Phyfician that is able to cure, .pd redeem mee from the tyranny of S^tanV Set mee free from the fear of HelU I am e-ven at my wits end, not know-ing which way to turn. Oh Q_ . Lord,

Lord, lam utterlydeftitute of alt means to help my felf, it is not in my power to fatisfie thy juftice, overcome death, or 7 deliver my foul out of the hands of the Devil: I cannot think a good thought-, I know not, nor of my felf can know the way of Life, or means of my recovery. BlefTed God, as of thine infinite mercy thou haft ordeined, fo I pray thee reveal unto mee the way how I may efcape eternal death deferved by my fin, and bee made partaker of everlafting happinefs, through thy fpecial grace. Righteous art thou oh Loni, and juft are thy judgements , I know that in very faithfulnefs thou haft affii&ed mee, and that Iiiave deferved much more than ever I felt from thee •, Thou mighteft have caft mee for ever out of thy pre-

fence,

•Fall of our Firli Parents. %rj

fence, and given mee my portion with the Devil 5 and his Angels.- But loe thou doft corred mee in meafare for my good, to purge mee from fin, and bring mee unto repentance, *hatl might bee faved* Oh my God, I will magnifie thy name; for thou haft redeemed my foul from death 3 my darling from the power of the doggs. This mercy was not (hewed to the Angels, Creatures more excellent than man. Should one redeem us from the ftate of villa-nage, or ranfome us from the Gallows, vvee would think wee could not bee thankful enough 5 But Lord thou haft redeemed mee from revenging fuftice | from the power of the Devil , holding mee tinder the curfe, from the power of conference juftly condemning mee; Qa from

from the power of fin command* ing as King: How great is thy mercy towards mee ! I am not able to comprehend it. As my Jin and mifcry bath abounded, thy mercy hath abounded much more.

Queft. Let us novo hear what order is to bee obferved in Mt-ditation of fin ?

An fa. Wee muft call to minde, arid difcourfe with our felvesofthecaufes, ends, properties, and effects, and kinds of fin: what is contrary unto it, what like, and what unlike.

O my foul, what is fin wherewith thou art befet and ftained 9 yea nriferably befotted 5 fince the fall oft^sfdam! what is it but the privation of Gods Image, and corruption of the foul, an aberration from the rule of per-fe&ion,an evil difpofitionof the fubje<2, turning afide from the

path

Meditation of Sin. aap

path of life, and fwarving from the mark and end thac all (hould aim at '.

God is the fountain of all good things, the giver of every good and perfect gift 5 but fin was not created by him, can receive no approbation from him, God cannot pofllbly fin $ for hee may work befides his rule who may fin: But Gods Rule is his mod juft and wife will, which hee cannot but work after, no more than hee can deny his own nature. God cannot bee the author of fin in and with his creature, as hee is of e-very good word, and work-, for that which the creature doth , God being the author and principal worker of it, hee muft in-^ form the manner of it by his Commandement, and work it in him by his Spirit: But it is Qj im-

impoffible for the creature to fin, in working after that which is commanded him. of God; God cannot fo far will fin, as to approve it for good in it felf 5 it hath no proportion to his nature. It is fuch 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 felf. The Lord perfwadeth to obedience, threatneth the finner, commandeth the pra&ice of ho-linefs, punilheth the difobedi-ent. Hee is juft and holy in him-felf, in all his waies, and cannot bee tainted with the leaft fpot Jam.i.i$. orblemifli: Then oh Codtemftefi no man , as thou eanfi net bee tempedof'evil; and ifitbeenot of God, it cannot bee good $ for hee is the abfolute original

good-

goodnefs, from whom cometh every good by participation*

The caufe of fin is fome voluntary agent, that worketh be-fides Rule, and comes fhort in goodnefsrequired: Sin it fclf is an aberration^ the fubordinate and deficient caufe of fin, is Satan, or man himfelf revolted from God-, Satan foliciteth, the flefhinticeth, the will confent-eth, and fo fin is finiihed: The Devil was made an Angel of light, but hee abode not in the truth, and .being fallen from Heaven^ ceafeth hot to draw o-thers into the fame perdition. God made man righteous, but hee found out many inventions* this is the caufe, but what is the end of fin?

Of evil there is no end , for

that is never good* No gain to

bee gotten by that which is

Q^4 naught

naught and vile 7 the poifoned ftak can bear no wholefome . fruit. Satan in tempting aimeth at mans perdition j Man in finning intendeth the fatisfa&ion ofhislufts; The Lord doth by his providence order it to the glory of his name 5 but of fin properly there is no end to the fin-ner: God takes occafion by fin to^ive the promife of the Me-diatour. Hee can ufe fin for a Rom. i. punifhment 3 for the exercifing of *+ his children: No fpeech from Shimd, but finful, reviling fpeech was Davids exercifej but yet the goodnefs that cometh by fin is not of, nor through it by nature, but from the infinite wifdome of God, who kneweth how to work good out of evil. Let us fomewhat inquire into the properties of this poiton: e-very fin is mortal in its own nature.

ture, it deferveth and bringcth death endlefs, and eafelets, of foul and body* for it is a turning afide from God, who is the life of the foul* it is a breach of his Law, an offence againft his infinite Majefty. If a man fin a-gainft the Majefty of an earthly Prince, hee is puntfhed with temporary death > or perpetual imprifonment, if hee could bee fuppofed to live alwaies hee fhould lye in for ever: How much more defervedly am I fubjedi to eternal death 3 who have finned againft an eternal God? Every fin in its own nature is accompanied with final impenitency: Hee that finneth once, can never ceafe to fin by any natural power* fin is a running lcprofie, that cannot bee ftayed-, the foul that is once distempered;, muft go amifs for

ever .•

* 34 Meditation tfSin.

ever j fif it bee not re&ified by fapernatural power. ) It is of grace that fin is pardoned , it is ofr fupernatural power thjt any foul is fet free trom the power and tyranny of it. For being once enthralled by voluntary fubmiffion, wee cannot after draw back and work deliverance. Sin is of a foiling nature, and defileth all it toucheth^ E-very 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 found to heal-, one rotten (beep may in-fed the whole flock, but cannot bee cured by them. One filthy ragg ftained with the plague may infect a whole pack 5 but the clean garment cannot purifie

it. If a common garment touch holy flefli, the garment is not fan&ified, but the flefh polluted. Theiprayer of the wicked is an abomination to the Lord.Sin mixed with Gods ordinances, is like poifon mingled with whole-fome meat 3 that corrupteth it for our ufeand nouriftiment.

Mark«and confider well the effedls of fin, O my foul! the waters ot this fountain are bitter, the fruits of this tree unfa-voury. They that fow iniquity, (hall reap vanity; and they that follow vanit/, forfake mercy* Affliction purfueth finners, and (hall overtake them to their coft.-without queftion the wages of fin is death, Look as it is with men , if they turn themfelves from this afpe&able lights they are forthwith environed with • darknefs: So man turning away

by

by his fin fromGod theFather of lights, from whence every good gift cometh, hee cannot but bee forthwith in outward and inward darknefs. By reafon of fin the foul is dead in ignorance , arjd luft : So that they have in them a feed apt to bring forth every fin: Our bodies have mortality as a worm corrupting them, our conditions are expo-fed to a thoufand vanities, and wearifome courfes , and thefe are the beginnings of evil. De -fbair, darknefs,fear, borrour,and fhame are the companions of fin-, dHgrace, ficknefs, poverty, lofs of goods , the beft fruit it bea-reth. Haft thou loft any blef-fing { fin hath robbed thee of it* doft thou want any good thing i fin keepeth thee from it-, art thou annoyed with evil? thy perdition is of thyfelf-, fin fets

man

Medtt Alton $f Sfa m %yj

man at odds with God. the Law, his own confcience*all creatures, . and with himfelf. Oh what a drudge is man made to his lufts by fin 1 what confufion, vexation, bitternefs, doth lodge in the heart continually! Look into the world, and fee what de-folattons it hath made. How are the mighty flain, aqd glorious Kingdomes laid on heaps? Is not fin the caufe of all diforders, wars,confufions, bloodflieds,fa-mines, and peftilences that ever were in the world t The for-rows of this life are" many and grievous, but nothing comparable to Spiritual and eternal mi* feries that fin brinseth with it. Oh that thou didft oehold how miferably the foul is mangled y defaced, wounded, impriioned by it-, the light of nature, ter-rour of confeience, power of

grace

a 38 iMtdimhn of Sin

grace is not able to fet forth or comprehend the defert and frait of fin 5 for the full wrath of God which flaall bee executed upon the ungodly 3 exceedeth all that can bee imagined. If the wicked profper for a time, fin turn-eth their bleflings into curfes: The Table, and by proportion, the wealth ftrength , and. honour of the wicked are dangerous fnares wherein they are caught to bee deftroyed. It it mifery to fail to Hell with the pleafanteft wind; and to live in • fat paftures* to bee fed unto e-ternal flaughter.

This curfed fin is a monfter of many heads, a ferpent with many flings, the kinds cannot eafilyiee reckoned, the number pafTeth all count. It is original that is born and bred with us, or i&ual that is brought forth by

us;

us: That is the filthy corrupt fountain, this the filthy (linking puddle water that runneth from it} that the curfed toot, this the bud , and bloffbme of that venemous tree.

Again, there are (ins of de-fe<ftsj omiffion, and commiffionj for fometimes the foul worketh formatter that which is required, but in other manner than God hath prefcribed 5 Sometimes it doth fufped, and cea-feth to move after the good commanded, and fometimes it doth move it felf to fomething which is forbidden, which is the greateft, and higheft kinde of e-vil. For as in a wife, not to love her husband is a great lewd-nefs 3 but not only to negled: his love, but to turn to the em-bracettient of ftrangers is much more hainbus: So for the foul

not

%+o Meditation of Sin.

not to cleave to God in doing righteoufnefs i$ finful, but to leave him, and turn to iove and like any kinde of unrighteouf-nefs, this is mod finful.

Moreover, it is either inward* lurking and boiling in the heart, by evil thoughts, motions,, de-fires, wifhes, confentj or want * andfhcknefs to think, devife^ remember, and effeft what is

Eraife-worthy5 or outward, reaking forth in life and con-verfation, both in word, and a&ions.

Sometimes it livcth in us, but lieth dead, and ftirreth not with violence^ and fometimes it ra-geth boifteroufly, and carrieth us headlong to that, which is forbidden.

Sometimes it rufheti* immediately and dire&ly againft God, and fometimes it reachcth more

prg-

properly to the hurt of our neighbour. Oh my foul, look into thy felf,and thou (halt finde the branches of this venenlbus tree to exceed in number .< Thou haft finned againft God, thy neighbour, and thy felf$ thoii haft finned of ignorance, infirmity, negligence-and.preemption 5 Thou haft been led away with the lufts of the flefti, the lufts of the eye, and pride of life.* Sin ever moveth, oftentimes ftirreth violently, and o-ver-ruleth many times to the committing of what is evil,- and hinderance of what is good. Thou haft . offended in that which is evil in it felf, and thou haft come fliort in that which is good and honeft, not doing it at all, or failing in the manner, meafure , and circumftances: Who can tell how often hee of-R fendcth?

fendeth 1 The number of my fins cannot bee reckoned, nor the filthinefs difcovered.

Piety is amiable, lovely, honourable, fin loathfome and a-bominable. The fear of the Lord makes the face to fhine 5 but impiety and fin dif-figure the face and Image of God in him. The man that feareth the Lord fhall bee praifed $ but a vile, naughty perfon, is had in contempt of God, and good men, how great foever hee bee in this world: The righteous is more excellent than his neighbour. Grace exalteth the poor; fin debafech the mighty, God-linefs makes a man as like to God, as a creature can bee like to the Creator, but fin tranf-formeth us into the likenefs of the Devil. No man is honourable, but the virtuous, none

bafe,

bafe, but the firmer.

Sin is oppofite to God in a fort, not by an inward pofitive repugnance, or contrariety to his nature, fuchas is twixt fire . and water-, but in refpe<& of outward difogreement, fuch a$ may bee in a creature from the Creator; Even a* the good created, though it hath not art inward agreement with, and re-femblance to the Creator, fucfr as is betwixt nourifbroeflt, and the thing nouriflied, for their fliould the divine nature inward-ly in it felf bee better for it, and neceflarily will it$ yet hath it art outward agreement and refem-blancc. So is it mod true of fin, that k hath no inward dtfagree-ment to the Divine Nature, tor then it fliould bee the worfe for the being of it, and fo fliould ne-ceffarily nill it* but outward only. R * Tbtf

The venome and filthinefs of fin is fet forth by fundry com-parffons in the holy Scriptures: ^ Sinners are compared to Doggs, Swine, Vipers, A f ps, Bears, \ Tygers 5 Sin is known by the

name of Rebellion, Difobedi-ence , Filthinefs y Adultery, Playing the Harlot. It is likened to menftruous clouts, & filthy raggs* that arc caft afide upon the dunghil, and detefted of all that pars by. It is a fpi-ritual nakednefs, a fpiritual leprofie, a fpiritual crookednefs, a fpiritual drunkennefs. Itbiteth as a Serpent, and ftingeth as a Cockatrice^ creepeth as a gangrene, or deadly canker, that cateth to the heart, and cannot bee cured. It is hony in the mouth, but gravel in the bowels, fweet in the beginning, but death in the latter end. Oh my

foul?

♦.

Meditation of Sin. 24 j

foul, if thou perufe the ; holy Scriptures, thou (hale finde no book, no leaf, no chapter, nor fcarce any verfe wherein there is not fome precept, proinife, pro-hibition,threatning, or example, which ferveth to fliew the a-miablenefs of virtue, and ugliness of vice, and with what care, zeal, watchfulnefs, the one is to bee imbraced, and the other to beefhunned.

Queft. How are thefe things to bee freffednpon the heart f

K-Anfa. Weemuftwork the heart to humiliation for fin$ ftir up our felves earneftly to feek pardon, and labour for grace to have fin in deteftation for the time to come. Is it even fo, Oh my foul, is fin fo loathfome and abominable, odious to God, contrary to godlinefs , pernicious to thy ftate, life aad (pill 3 ritual

ritual welfare, more infe&ious than the plague, more Sinking than arty carrion, the rottenneis and corruption of the foul condemned and cryed down in e* very book, in every leaf, and al-imoft in every verfe of the holy Bible ? Woe therefore, and a-las to mee that have fo long layen under this burden and bondage, and that even many times willingly and wittingly. When I look into my felf, I can fee nothing but a mafs of corruption prefling mee down. Mine underftanding covered with ignorance, vanity, and fol-lyj I know nothing as I ought to know* fuch deadnefs poffef-feth my heart,that I cannot look up: my foul is a very den, and cage of unclean motions, worldly defires, corrupt projects, vain boaftings, idle rovings* but

mar-

marvelous barren, untoward , toward that which is good : Infidelity, diftruft, pride, felf-confidence, blockifhnefs, un-thankfulnefs, envy, malice, dif-content, covetoulhefs, do lodge with mee continually. I was born in fin, and it hath grown up with mee from my youth; fo that it is become exceeding ftrong, an old (linking, deep fettered fore, that can hardly bee cured. My fins are multiplied exceedingly, iacreafe daily, in number they pafs the fands by the Sea, and are become a burden too heavy for mee to bear. When I remember thefe things, I wonder at my felf that I (houldbee thus fenfelefs in the midftof all mifery.Were I defended of one thai had been executed for treafon, and fo were pointed at as a traiterous brood R 4 with-

without inheritance in earth; Had I but with my nature, the {tone, or leprofie, or falling -ficknefs from my Parents, I ihould bewail mine unhappy nativity: But my condition is much more wretched* for de-' /cending from the loins of Adam by natural propagation, with my nature I received the poifon of fin, which hath corrupted every power of foul, and like a running leprofie, -ftaineth all it toucheth: I am unclean fc>y birth* and whatfoever I touch, it is unclean. Were I with $ob from top to toe covered with biles, it would grieve mee, but my whole fpirit is fraught with corruption, more filthy than that which breaketh forth at the eye, ear, &c. I am afhamed of corporal oakednefs, deeply affe&ed wuhlamenefs; cr deformity s if

over-

overtaken with any loathfome difeafe, I grow weary of the world, and wifh to bee feparated from the fociety of men: But the nakednefs, deformity, corruption of foul and life is more fhamcful, and loathfome, filthy, and abominable. Deep is the (lain that fin hath made, and great is the danger that I am in by reafon of my tranfgrefiions. If I had offended the Law, and flood as guilty to bee cenfured before the Tribunal of an earthly Judge, with lo(s of liberty, limbs, or life,l fliould bewail my eftate, and condemn my folly 5 but I have broken the Law of God, and ftand guilty before him, not of temporal, but eternal death, which the Law hath pronounced, and I may expeit every moment to bee executed' upon mee : Wherefore I abhor

hor my felf, and repent in duft andafhes: Oh that mine eyes were a river of tears, and mine head a fountain of water, that day and night I could bewail the mifery into which I am plunged by reafon of my fin ! Bat woe is mee, what (hall I do f whither (hall I fly for faccour? I am bound with the cords of fin, who (hall unloofe them ? I am guilty before the Throne of Juftke, who (hall acquit mee i I am defiled, who (hall make mee clean? Humble thy felf,oh my foul, and fly unto the Throne of grace, for with God there is . mercy, and with him there is plentious redemption; againft him thou haft finned \ and with him there is forgivenefs^ acknowledge thine iniquity, that thou mayeft bee received unto mercyj judg^ thy felf, that thou

mayeft

mayeft not bee judged. How well is hce that flecpeth with his quietm eft in his bofome? In this regard Gods children have followed God more for this, than for deliverance from evils that have bien upon them; Bleffed u the man whefe iniquity isfomven^ and wh fife fin is covered. Oh happy man, who is ftirred up to fly the wrath to come. Thou arc in danger to bee caft into the prifonof Hell for thy debts, thy fins; which make thee debter of punifhment to Gods juftice. Humble thy felf, compound with thy creditor before his heavy arreft bee ferved upon thee. Shouldeft thou have to deal with many men, thou mighteft have a cold fute 3 but feek mercy of God, none that cometh to him doth hee caft forth. And now my foul bee

warned

s

252 iMedttAtionef$in

warned for the time tocome> to take heed of fin, turn from it with hatre d and deteftation, bee purged from it (as a thing filthy and abominable ) It is the moft deadly poifon, a fretting leprofie,a corruption, in comparison of all others, moft dete-ftable. Wee would not fuffer fpots on our face, nor lint or o-ther foil upon our cloaths 5 fure-ly wee cannot make clean any thing, but thou mayeft thence take the rife of this thought, how careful fhould I bee to cleanfemy heart? wee would not have any natural infirmities, which are unfeemly or filthy, as wry mouths, foul breeches, lamenefs, or halting in our gate 3 &c. But a tongue fpeaking per-verfe things, rotten fpeeches, crooked walking from Gods Law, and the direction thereof,

are

are far more uncomely than the other. If wee go by a foul (linking place, wee ftop our no-fes, and hafte away; if an ugly fliapeprefent it felf, wee fhut our eyes, and indure not the view of it.- Thus ftiouldeft thou. Oh my foul, with indignation turn from all filthy anda-bominable vices. It is e-nough and too much that thou haft difhonoured God in time paft, and gone a whoring after ftrange lovers, return now unto the Lord, and keep thy felf chafte unto him for ever. To fee a childe war with his loving Parents, or a wife contend with her kinde husband, is adete-ftable fight, for any fubje<3 to rebel againft his Prince, is wretched lewdnefs, but for One to rebel againft fuch a Prince, which out of his bounty

a)4 uMtditdth* tfSi*.

tyhath moft highly advanced him, and done him favours from day to day, this is moft loath-fome difloyalty. Thus it is with (in, which offendech a moft kinde and merciful Father, who hath redeemed us from death, and daily ladeth us with his blef-fings: Oh that I could once findeout power and ability to weed oat corruption, and to pluck it up even by the root; Oh that I were able to deftroy the root and bud 5 and branch of this curfed tree, that it might never fpring, or bear fruit any more: But alas, I fenfibly perceive that there is in mee no ftrength, no more than there is in a fick man to recover himfelf, or rather in a man ftark dead to reftore himfelf to life; If I pur-pofe to amend this or that which Ifindetobeeamifs, I fail presently,

fently, and come Aiort of the ao complifhment of my defire : Oh who is it then that is able to deliver mee from the body of this death ? furely none but the Lord who hath made and fafhioned mee, to whom it belongs to kill, and quicken, heal andwound 5 to thee therefore oh Lord do I make my moan, to thee I render my humble petition, and pour out my foul which hath finned againft thee: Oh Lord, I befeech thee for thy infinite mercy in Jefus Chrift, to take pity upon mee, and to heal my foul which hath finned a-gainft thee$ Wafh mee thorow-ly from mine, iniquity, and cleanfe mee from my fin-, Convert mee oh Lord, ?gd.1 lhall be converted, fet meeMit liberty.-, and I (hall run the race of thy Commandcmcnts. Open un-I to

to mcc the fountain of grace for the wafliing away of my fin and uncleannefs. It is thy property to have mercy, it is thy free covenant to write thy Law upon my heart. Thou haft promifed to pour rivers of waters upon the <Jfry and thirfty ground. Thou inviteft the barren foul to come unto thee for eafe and reft, O Lord have mercy upon mee, for in thee do I truft, thou art the well-fpring of grace and merey, the fountain of life, the author and preferver of grace, unto thee do I commend my foul,and upon thy merciful promife I will wait as long as I live.

Queft. Let the mrk of Re-demotion bee the eighth Fnjtance, how 4reWe6to proceed in ^Medi-MionontbAtwork*

Anfvo. In this work wee muft confider the Author, Subje<5i,

Objed,

-*=-

Work of Redemption. ±cfl

Obje<ft, Caufes, Ends, Parts and Properties , what is like , arid what unlike

To redeem is to deliver from bondage and mifery, freely, or upon exchange ^ and to free from captivity by ftrong hand^ or ranfome ^ which two latter have place in the Redemption of man, in divers refpe&s.

The Author of this great, admirable, and extraordinary work of Grace, is Jefus Chrift, the eternal Son of God, who irt 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 thenr from the hand of all their enemies, that they might ferve the Lord without fear,' Thofe that S Gocf

God did raife up to redeem his people, as Mefes, the judges, yea thofe that redeemed as kinf-men this or that, were fhadows of this our great Redeemer, who was in time to bee revealed, Chrift hath fatisfied revenging-juftice, overcome Satan, killed fin, and purchafed deliverance for his people that are given unto him of his Father, and ftfch as beleeve in him are partakers of this Redemption in truth in this life, perfe&ly in the life to come: For from what time wee are ingrafted inrojefas Chrift, by a ioveraign, well-rooted, andall-feafoning Faith, wee are freed from being under the Law, and revenging-Juftice of God. The ftrong man is caft forth from what time Chrift the ftronger is entred. The confeienceis made a fweet companion and comforter,

i

ter, rather than a rigorous keeper. Where the King hath re-leafed a Prifoner , the Jay lor can have no further power ovet him, for hee is but to keep him during the Kings pleafure.

Again, By grace God doth fet our wills at liberty, fo thac fin cannot reign in us as heretofore 5 yea the world is crucified to us 3 and wee unto the world: For as when health cometh, a man beginneth to walk abroad, and do fuch things as hee could not flir to do while his ficknefs did keep him under.-fo it is here.

Finally wee are fo freed, that we can fuffer nothing which out wills have caufe to be unwilling with, ail things being fuch as flial work together for our good.

Behold the rich grace, admirable love, and tender mercy of the Lord towards man in him-S 3 fell

felfmoft miferable, rebellious, and worthy to bee caft off for e-ver. Godfo loved the mrld, that heegave bis only begotten Son, that tvhojoever bileeveth in him, jheuld not f>eri(l), but have everlafting life. Oh Lord, as our fin and mifery abounded, thy mercy hath luperabounded. In mercy thou didft provide a means for mans deliverance, that juftice being fatisfied, grace might bee glorious in his falvation: Oh God, when thou hadft determined that juftice Ihould take her revenge, if by breach of covenant fhee bee wronged, thine infinite vvifdome found out a way to fatisfie wronged juftice-, when all mankinde lay under the fen-tence of condemnation , altogether unable to help themfelves, thine unfpeakable mercy did fliew her felf for our deliverance;

rance$ when man had nothing to pay for his Ranfome, nor any ftrength to refcue himfelf from the hands of juftice, or the curfe of the Law,of thine endlefs love thou didft give Chrift to bee our Saviour, an"d by way of ran -fome to redeem us: Oh my foul, thou art redeemed not with filver or gold, but with the blood of Chrift, a lamb un-dcfiled. This was it which in the blood of all the facrifices was prefigured : The death of Chrift is it by means whereof Gods Grace doth fet thee free, and that in moft juft manner. It doth pacifie juftice her difplea-fure againft fin: For God (that is) God as his Revenging Juftice is gone forth, is faid to fmell a favour of reft in the death of Chrift, and by Chrifts being put under the Law, or curfe of Gods S 3 revenging

revenging made manifefl: in the Law 3 wee are faid to bee redeemed from the Law or curfe, as by an alMufficient Ranfome accepted of Juftice. This death doth f^ee us frqpi the Devil, for Satans power over us was by rcafon of fin, and the punifti-ment due to it from the fuftice of God. By death hee deftroy-ed him that had the power of executing death* The price of our Ranfome was paid to divine Juftice; and it being paid and accepted, Satan was caft down by ftrong hand. This death hath obtained the Spirit to bee given thee, which doth free thee from Gal.4.4,5 ^e Cd ^ vlt Y of lufts, and enable thee to finde liberty in aftions of godlinefs. Through this death thou haft deliverance from all evils-, So that all tears At Gods Time fhall bee wiped

from

from thine eyes, and in the mean while all thy fufferings are fo changed 3 that they are not effects of Gods Revenging Ju-ftice to deftroy, but fuch things in which God doth offer him-felfas a Father, intending to make thee partake further by means of them in the quiet fruit of Righteoufnefs. And now my foul 3 why hath the Lord done this for thee? that the Glory of his Grace might bee magnified in thy falvation, and thou mighteft fervc him all the daies of thy life. As for the parts of Redemption, it is pur-chafed or poffefled, and this begun or confummated in refpe<51 of guilt and puni(hmenc 5 or power and tyranny of fin. Rome was not built in a day. Great things are not begun and finifh-ed all at once. Redemption S 4 takes

takes not its full cfFed in this life, but it is fo begun, that it fhall certainly bee accomplifhecj io due time*

The Properties of this deliverance will fee forth the excellencies of it in fome fort. It is true and real, as for excelling that Redemption of Jfrael out of the. Land of Egypt, as the fubftance doth the ihadow , the foul doth the body, and Chrift did Mefes. It is fpiritual, from Sin, Satan, and the curfe of the Law. The bondage of foul to the wrath of God, tyranny of Satan, andflaveryoffinis moft lamentable and grievous; and the more fearful the captivity, the more comfortable the deliverance.

Nor is .this mercy vouch (afed to a few that live in fome corner of the world, in fome fpecul

Work of Redemption* a 5 5

age, or time, which much leffen the value of it$ but it is univer-fal, extended to all ages, to all forts of men, high and low, rich and poor. a Thou ka(l r*-*Ap«c.?.? deemed us to Cod by thy blood\ out of every kindred, and tongue, and peopUy and which is the upflaot of all, this Hjtdemftiop is eternal* Hee that is ranfomed out of the Hcb - *»*•' power of a bodily enemy, may bee taken captive the fecond time; but hee that is fet free by JefusChrift, cannot bee captivated by Satan. It was a Angular favour that God raifedup Saviours to deliver them out of the hands of their oppreflbrs: It is a much greater mercy that God hath given us Chrift to fet us free from fpiritual thral-dome« ? for that Redemption was typical, this real* that temporal of the body, this fpiritual of the

foul,

foul, and confcience: That from the cruelty of man, this from the tyranny of Satan$ that thraldomc would have ended with life, this bondage would e-ver have increafed daily: After that deliverance they might and did return to bondage, But in this Redemption 5 hee that is once freed, abideth a freeman for evermore; Thofe Saviours wei* meer men, but Chrift our Redeemer is God and Man * They delivered their people by force of arms, but Chrift by his death firft payed the price of our Redemption, and then God by his great power refcued us from the hands of the Devil : They brought their Redeemed into an earthly C**aJin, but Chrift our Redeemer hath prepared for us an heavenly Inheritance. They faved them that

were

Work of Redemption. a g»

were oppreffed, and evil-intrea-ted againft their wills^but Chrift fet us free, who had voluntarily iold our fclvcs into the ftate of flavery.

Queft. Bow are tbefe things to bee applied unto the heart i

K^infw. Upon consideration of thefe things, wee muft ftir up our felves to feek the knowledge ofChrift Jefus $ fly unto him with found affiance, rejoyce in God, and fing praifes to his name: Oh my foul, is deliverance from fpiritual thraldome to bee found in Jefus Chrift, then enquire after him, and feek to know him with gladnefs. The Name Jefus is fweet, honey in the mouth, melody in the ear > a Jubile in the heart. What a fervant were hee that knew not his Matters Name? is not hee unworthy the benefit of Redemption,

aj8 UMeStAthnen the

demption, that will not vouch-fafe to enquire who hath paid his Ranfome i Oh my foul, fly unto Chrift in whom thou (halt finde deliverance from all fpiri-tual thraldome. God hath made Chrift an ^Adum, Head, Root, Store-houfe, in-whomare trea-fured all thofe good things, which from him are communicated unto us: Wee lore to thruft araongft them with whom wee may finde benefit, and profit; Seek this above all, that thou mayeft bee by Faith in Chrift. Should Bankrupts hear of any that fhould anfwer their creditors for them , they would quickly re fort to him .• how much more (houldeft thou refort to this Media tour, and Surety y who will anfwer the debt of thofe that come unto him by Faith ? feek to bee ingrafted

into him 3 ftrive 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. Thofe that are neareft the fire, partake in the heat of it more rhan thofe that are further removed. Thou feeft men leek to bee made one perfon in law, to bee raoft near-ly joyned to fuch as may bring them in wealth : Oh my foul 3 why doft thou not feek more eameftly by a fpiritual marriage to become one with him in whom is every good blefling .• Behold hee fueth untp thee, not that hee might bee enriched by thee, for thou haft Nothing to give, hee ftands in ne£d of nothing, but that hee might anfwer thy debt, fet thee at liberty, a-dorn thee with grace, and endow thee with eternal life, O my

foul,

*7© UMeditathn en the

foul, what great caufc haft thou to love the Lord, and rejoyce in his mercy! God hath given his Son to dye for us, before we asked it: Chrift hath (when wee could not through our gracelef-nefsonce ask him) fulfilled all Righteoufnefs, and difcharged us from the danger of fin. Wee take it as love in men, if fpokea to, they will do fmall matters for us * Hee that will bear a blow for us in our behalf, bee bound for us in great fumms of mony, fpecially hee that will lye by it for our good: But how much more art thou to acknowledge this grace of Chrift, who hath been thy Surety, paid for thy deliverance, not filver or gold, but his precious blood ? The infenfible creatures are called upon to rejoyce for the Redemption of Gods people j when

they

they were redeemed from sabel^ the joy did put them into an extafie, they knew not whether they were afleep or awake: But this fpiritual Redemption doth as far out-ftrip that temporal freedome, as Heaven is above the Earth, or hell worfe than the houfe of bondage. Sing unto the Lord, oh my foul^ make a joyful noife unto the God of thy faha-tion. What caufe haft thou to praife him, who hath vifitedand redeemed thee with fuch a Redemption? Thou mayeft remember the day when thou waft in thraldome to the burning wrath of God, and ftoodeft under the condemnation of the Law, when it was death to bee held to the duties of godlinefs, in which is the exercife of true freedome* and fin did hold thee fo faft, that though thou faweft

the

%6i Meditation on the

the naifehicf of it, and propo-fedft fometimes anew courfe, yet thou couldeft not return to it as before, when this luft and that paflion did tyrannize over thee, and fears of confcience, and death did hold thee in thral-dome : But now the Lord hath looked upon thee in mercy, his wrath is appeafed, the Law is anfwered,, Satan is caft down, and thou art received into fpe-cial favour to walk with him. Oh Lord, lam afliamed that I fliould bee fo fenfelefs at the remembrance of this unfpeak-able love, fo forgetful of this undeferved kindnefs-, move the fcales from mine eyes , I pray thee, and take the veil from my heart, which will not let mee rejoyce in fo excellent mercy.

Queft. Shew how wee mnftfro-ceedtn Meditation on the Re fur-rtcihn of Chritf i Anf*

Refurnftion ofchrifl. *7 $

Anf. Wee muft confider the Subjed, Antecedents, Caufes $ End, Time, Place, and things that happened with it, the ef-fe&s, properties > and confe-qjients, what is like, and what unlike.

My foul defires to think upon the Refurre&ion of Chrift, in which I may behold the re-, conciled face of God. Dear Father, diredt my mind, rightly to conceive of this high myftery, to the glory of thy Name, and the comfort of my foul; To rife from the fleep of fin, is to leave or defift from evil. Hee that is fallen proftrate, arifeth when he gathers up himfelf. Hee that layeth himfelf down to reft, a-rifeth when hee is raifed from fleep. Hee that is dead arifeth when the foul is knit to the body: T he Refurre&ion of Chrift T is

is the firft degree of his exaltation, wherein the foul being linked again to his body, HSe was raifed up to fpiritual and immortal life. It is a motion partly natural, partly fupernatural •, Natural in refped of the fub-)$&, bound, and means. For Chrift rofe fo out of the grave, that hee is faid to bee there no more, and he rofe by means proper to a natural body, that being removed which might feem to hinder. Nor was this Refur-re&ion in a moment but in certain fucceffion of time, which is required to every natural motion. Neverthelefs this motion is fupernatural, in refpeft of the caufe, efficient, and the end .• The Divine Nature of Chrift could not fuffer, nor dye, nor rife again; but hee was raifed to life inrefped: of that nature that

died

died for our fins, or in refpeit of the body, which for a time was feparated from the foul, and laid in the grave. This was prefigured by types, foretold by the Prophets of the Old Tefta-ment, and moft clearly fpoken to his Difciples by our Saviour himfelf, fignifying unto thera that the Son of Man rauft fuffer at $erufalem , and bee buried , and the third day rife again.

The principal caufe of the Re-furre&ion, was the Divine Nature, moft ftridlly united with the Humanity: In Scripture this work i.s afcribed to the Father, * who is faid to raife his* a&i. Son; and to the Son, * who by his 14. bivine power, or as the Apoftle *^j™oii fpeaketh, by the eternal Sprit rat fed up himfelf. 2 have power tv lay down my life , and 1 -have power to take it: Of his infinite T 2 l^e

love towards his Eleft, hec laid down his life, and of the fame love and affection toward them, hee rofe again, which is more e-vidently leenin this, that hee did vouchfafe to call them brethren* with which fweet name, full of love hee had not before faluted any man. As hee differed the moft grievous torment for the falvation of the Ele&his chofen people, fo for the glorification of his Spoufc, that is, the Church, hee rofe again that hee might inrich and beau tiff e her with fpoils, taken from the enemy.

The Caufes lead us to confi-der of the End, why Chrift rofe again, for every proper efficient, intendethan end which is ever good, and that moft excellent as the worker is of greateft wif-dome and excellency: Now

there-

therefore, fince Chrift rofe in fpecial love to his peculiar people, it muft needs tend to their Ipecial exceeding great good: By his Refurre&ion the glory of Chrift which hee had with the Father (before the foundation of the world ) was manifefted, which the world would not acknowledge by his Sermons, nor by miracles confirming his Doctrine. By his Refurre&ion he obtained thofe glorious Titles with which the Prophets foretold that the Meftia fhould bee adorned: fuch as bee^ Thet^^.i^i frince of life, the firft-fruits of 1 c ° r - «• themthatfieep, the firft-bomefe- co'1.1. ij, very creature> the fir ft-born from * 8 -the dead, and the fir ft-begotten */£S.'iVf the dead $ and the Lord of Dead and Living. By his Refurre-<5Hon hee (hewed himfelf to bee the Conquerour of Death, Sin, T 3 and

and Satan 5 meritorioufly hee triumphed over our enemies upon the Crofs 5 actually hee began his triumph at the Refur-CoU.i3,reftion, Now when the powers * 4, of Hell could no longer hold him under, it is manifeft that they are fubdued, and conquered. By his Refurre&ion hee declareth that his fatisfadtion is fully abfolute. Had the leaft penny of our debt remained upon the fcore not difcharged, hee could not have loofed the for-rows of Death. Ckrijl died for eurjinsy and rofe again\f$r onrju-ftification. By the Refurre&ion hee prepared himfelf to the glorious fun&ion of a Mediatour. As hee fufFcred 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 [ for

for our fins, and now liveth for ever to make interceflion for us. By his death hee purchafed life and falvation for his people, and now fitting in glory at the right hand of the Father, hee doth communicate the bleffing that hee hath procured for them. Chrift rofe, that wee might rife .• For hee that rat fed up the Lord * Cor. 4. $e$m, jhaB raife up us with $e- I4 * fus, and fet us together with him.

Early in the morning upon the third day after hee was buried, our Saviour rofe out of the Sepulchre in which hee was laid, at which time there was a mighty Earthquake, and an Angel defcended from Heaven to rowl away the ftone, at which glorious apparition,the fouldiers that kept the Tomb were fore affraid,. and became as dead men. T4 The

The death of Chrift wanted not figns of Majefty, nor his Re-furreftion tokens of exceeding glory < when the Earth was moved at hisprefence> and the Angels defcended from Heaven to do him fervice. The effe&s of this Refurre&ion are far more glorious than the figns that did accompany it: for un-lefs his Refurreftion had followed his cruel death, all his benefits appropriated to us had layen t Cor.ij. buried together with him. The fUBi^.8, f Rcfan'eftion of Chrift is a no-iCor. ij. table confirmation of his Do-**p etI (flrine, the abolition of fin and i Cor.' 15! death, regeneration unto life e-**>«• ternalj and vivification of our bodies are the fruits of it. It was neceffary that Chrift fliould rife, in regard of the excellency of his perfon, for being the proper Son of God, it was impoflible

hee

RejurreStion cf Chrifl. *$ i

hee ftiould bee held of the for-rows ot death * being juft and innocent as man, it could not bee that hee fhould lye under the power of the grave, and dying to overcome, hee could not bee vanquifhed of the enemies. It was alfo neceflary in refpedt of the Covenant hee had made with the Father, the dignity 6( his high office of eternal Mediation, and that the truth of thofe things which were foretold concerning the glory of the Mefiias might bee fulfilled: Many admirable things are fpoken touching the Mefitas, and the glory of hisKingdome, vvhowasfirft to lay down his life, and then to take pofleflion ot ius Kingdome in glory-, where hee ihall live for ever to make interceffion for his people, which hee could not have done if hee had not

rifen.

rifen. Ircannot bee that the Word of God {hould take none cfedj but it was foretold that the Mefias fhould rife again? in which refpe& his Refurre-dion was necefTary. Chrift not as a private perfon, but as a publick perfon. Hee died for his Ele&, and virtually they rfife in him, when hee rofe from the dead, of whofeRefur-re&ion they partake a&ually, when by lively Faith they are made one with him.

This Refurre&ion was exceeding glorious, in refpe& of the power by which it was effe&ed, the life into which hee rofe, and the things that accompanied, or followed after the Refurreciion : For the graves did open , and mafiry bodies of them that flept in the earth, arofe. Whereby the

grave

grave did witnefie, that its power was taken away, and clean vanquifhed.

tfonaVs deliverance out o{ the Whales belly was wonderful and miraculous ^ the Lord was .gracious in fparing jfaac , and raifing him as it were from death, who was a flain Sacrifice in his Fathers account. But thefe were only types 5 and ftiadows of Chrift 3 his R<efurre6tion the life and glory of the other.

The eled and faithful {hall rife to glory at the day of judgement, but they (hall rife by the power of Chrift. Chrift arofe by his own power: they fnall rife as the Members of Chrift, but Chrift rofe as the firft-fruits of them that fleep: they fhall rife as private perfons, but Chrift ,arofe as a /publick: \ They

They ihall arife from corruption, but Chrift his body did not fee corruption : They (hall rife to immortality and glory for theinfelves, but Chrift role to glory that hee might govern h/s Church in glory, and bring his Eleftunu/himfelf, that where hee is ? there they might bee for ever.

Quefb Hfitv are tbcfe things to tee preffed nfon the heart ?

Jnfw. Wee rauft ftirflpour felves to behold and rejoyce in the Lords love towards us$ and fly unto Chrift by Faith, that wee might feel the power of his Refurre&ion quickening as to newnefs of life, and comfort our felves againft the fear of death, and rotting in the grave, with an afTured hope of Refur-redion to immortality. 5 and c-ternal glory.

FINIS.

Courteous Reader, Thefe Books are printed for, and fold by Henry Mor dock, at * the fign of the Pharmx in Pauls Church-yard^ mar the Little North-doer.

Folios.

A Commentary upon the whole E-piftle otPaul to the Efhefians > wherein the Text is learnedly and fruitfully opened, with a Logical A-nalyiis, fpiritual, and holy Obferva-cion, Confutation of Arminianifm and Popery. By Mr. Paul Bain.

A Commentary on the Provcrls , Ecclefiaftesy Canticles, and the Major Prophets* By John Trap, M. A. Quartos. An Expofition of the Prophecy of Ezekiel. By William Green-hill.

The dividing of the Hoof, or feem-ing Contractions, throughout facred Scriptures,diftinguifhed,refolved,and applied. By William Street , M. A.

Some

Books f tinted for, and

Some Sermons preached upan fe* veral occasions. By Peter Sterry. Large OEIavos.

ATreatife of the Divine Promifes^ in five Books: In the firft, A general Defcription of cbeir Nature, Kinds, Excellency, Right, life, Properties, and the Perfons to whom they belong: In the four hit, A Declaration of the Covenant it felf, the bundle and body of all the Promifes, and the fpecial Promifes likewife which concern a mans felf, or others, both temporal, fpiritual, and eternal* By Edw.Leigh, M. A. of Magdalen-ttiM in Oxford.

The Hypocrites Ladder, or Look-ing-glafs, or a Difcourfe of the dangerous and deftru&ive nature of Hy-pocrifie, the reigning and provoking fin of this age; wherein is fhewed how far the Hypocrite, or formal Profef-for may go towards Heaven, yet utterly perilli, by three Ladders of fixty fteps of his Afcending. By John Sheffield, Minifter of the Word at Swi-th'ins, h*ndon m

An Improvement of the Sea, upon the nine Nautical Verfes, in the 107

f$ldkj Men. Mortlock.

fftlmi wherein among other things you have a very full and delightful Defcription of ail thofe many various and multitudinous Objed^s, which they behold in their Travels (through the Lords Creation) both on Sea, in Sea, and on Land, viz* All forts and kinds of Fifh, Fowl, and Beafts, whether wilde,or tame; All forts of Trees and Fruit; All forts of People, Cities, Towns, and Countries. By Daniel Fell, Preacher of the Word. Small OftavQs. Several Treatifes ufeful for

Chriftian Practice, vizi. Warning to Backfliders,The way to true Happinefs, Mercies, Memorials, A Sermon preached on the fifth of Nwcmb. Milk and Hony,firft and fe-cond Part, Orthodox Paradoxes, The New Commandement, Divine Similitudes, or Myfteries and Revelations. By Ralph Venning.

The Exceeding Riches of Grace

advanced by the Spirit of Grace in an

Empty Nothing-Creature, viz,* Mris.

\Sarak Wight. Publifhed by H. ]ejfej y

A Servant of Jefus Chrift.

A

Bceks frimed fet>&c*

A Latin and Englifh Grammar. By Charts Hoot, M.A.

Phyfical Rarities, containing the moft choice Receits of Phyfick and Chirurgery, for the Cure of all Dif-eafes incident to mans body: Hereunto is annexed the Phyfical Ma-thematicks of Hermes Trifmegiftus. Publifhedby Ralph tvilliams, Prafti-tioner in Phyfick and Chirurgery. Twelves.

The Saints Defire, or Divine Con-folationSjbeing a Cordial for a Fainting Soul, containing Obfervarions, Experiences, and Counfels; The Saints daily Duty, the Life of Faith, and how a Soul may live in the fweet enjoyment of the Love of God, 8cc. By Samuel Ricbardfon.

A Receipt for the Scate-Palfie, or a Direction for feeling the Government of the Nation, delivered in a Sermon upon Proverbs a j „v. %.

FI N I S:

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