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

SOLITUDE IMPROVED IN MEDITATIONS Upon DIVINE MEDITATION .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I shall speak to four things only concerning Meditation .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Here is the more general Nature founding it .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. III. Meditation our Duty , our Obedience .

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

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

Meditation is Jesus Christs Reservation in the great Gift and Grant of our Souls Thinking power . He hath endowed us with that so Noble Faculty of minding and musing , and also with a large Mind-Charter , and liberty of thoughts , for our own occasions and sober Recreatings , in our Contemplations or Studies . But yet , 't is always provided , that a holy Tribute , out of the whole of our thoughts , is still duly to be paid in , and that as an acknowledgment both of holding our thinking faculty upon him , ( Rom. 11.36 . ) and our best way of employment of it : and this to be done , in the due seasons , both Ordinary and Extraordinary . The neglect of this Duty , is a denying of his Right and Royalty over my thoughts , and over that which is so eminent an Endowment of the Mind , and given in to the Spirit by God , for its chiefly Thinking of him that is so High and Allsufficient , and the surpassing excellent things of God , as being the Souls best acting . Certainly thus the Saints in the Scripture acted highly upon this account , of their paying in the Reserved dues of Christ , their Leige Lord , 1 Cor. 6.20 . His Dues and their Duties moving strongly , to act highly in this work and way .

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

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

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

CHAP. IV. Of the Requisites in Meditation .

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

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

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

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

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

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

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

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

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

CHAP. V. Of the Purposes for this .

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

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

1. A right Work .

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

Again , It must be a wise work .

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

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

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

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

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

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

Two things make up the Notion of striving .

1. First Intension and Earnestness .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VII . Of the Requisites for Meditation .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VIII . Of the second Requisite .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ah 't is extreamly against the grain of a natural heart , to be broken off from its customary wildness , wandrings , and rangings of thoughts .

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

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

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

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

CHAP. X. Meditation in a serious Thinking .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XI . Meditation in a searching and scanning .

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

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

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

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

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

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

CHAP. XII . Meditation is a Dwelling of thoughts .

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

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

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

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

THree things we proposed in treating of this Divine Meditation .

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

Then as to the constituting the work .

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

They say Beauty must have these four things .

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

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

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

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

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

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

CHAP. XIV . Of the First Affection , Desire .

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

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

CHAP. XV. Of the next Affection , Love .

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

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

This is the Second Affection , Love .

CHAP. XVI . Of the last Affection , Delight .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This for the third particular , Soul satiety .

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

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

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

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

It must have likewise ,

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

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

CHAP. XVIII . Of the Ends of Meditation .

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

Three great Ends of our Meditating .

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XIX . Meditation respecting our selves .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So I have at last dispatcht these first things .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Now Meditation is rarely instrumental herein .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. III.

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

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

And these are therefore to be Meditated upon .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. IV. Of the next End , Salvation .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

These I must every day watch and war with .

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

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

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

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

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

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

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

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

Reading brings me Meat , Meditation brings forth the sweetness .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XII . Meditation of daily self-denyal .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

More particularly .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XVIII . Meditation of Death .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XIX . Of Judgment after death .

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

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

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

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

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

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

CHAP. XX. Of the general Judgment Day .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For a right proceeding in this Meditation ,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XXII . Of Heaven and Happiness Eternal .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

O here , here is Rechaboth , room enough .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

These are the heads of this first Branch .

CHAP. XXIII . Meditation on some things providential .

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

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

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

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

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

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

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

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

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

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

The last sort of Meditation comes now to be handled .

CHAP. XXIV . Of more short and ejaculatory Meditation .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

All wise doing is with a first weighing : otherwise it is folly and vanity , without comliness , without profit : As in Nature God hath set this order , the mind must first move , and wisdom in the mind will first ponder and weigh ; not act on slight but precedent serious thinkings : So in Religion , in all the matters of it we are to perform , first there must be minding : None must ever in Religion say , I mind not what I do : The understanding in spiritual wisdom , must ponder and consider all things to be considered ; and the will then must chuse , and the affections move by the graces in them orderly ; and then the executive power must act , in subordination to the mind guiding , and the will chusing and intending .

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

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

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

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

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

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

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

This then I propound , as a principal ground of the necessity of Meditation , that dependance of the Will , Affections , and actings spiritual , on the understanding sanctifi'd , and furnisht with light and wisdom for salvation ; which wisdom and light is the guide to , and stirrer up of the will , affections , and endeavours by the means of Divine Meditation .

This I have the more now insisted on , in that the great failings of all sorts rise from neglect of this consideration and Meditation , because this consideration is no more considered .

All Christians that would have the Will purpose , the Affections move , the executing power endeavour well , must use the grace of spiritual wisdom , that is the first wheel in the heavenly frame of spirit , and wisdom by the way of Meditation , to set on going all the wheels of other graces disperst through the heart : The Graces planted as principles of spiritual life , strength , and motion , and given to animate all operation .

CHAP. XXVI . Of the second ground of this so necessary Duty of Meditation .

HEavenly things should have not only a meer seeing and knowing , but a minding and meditating , from their obliging and challenging excellencies ( Prov. 8.6 . and 22.20 . Excellent things , have I not written to thee excellent things , saith Solomon . Phil. 3.8 . For the excellency of the knowledge of Christ , &c. ) their so far transcending excellencies , their rare objective excellencies , give me leave to call them so ; that is , they are not only excellent things in themselves , though never known or shewn to us , but they are made to be excellent objects for our observation and minding : All made to be minded ; but some of them more peculiarly made and prepared , made great , made high , deep , and large , fil'd brim full , yea running over , with both native excellency , and likewise sutableness for us , sutableness for our spirits to act and make their chief abode of seriousest thoughts upon ; for a spiritual and holy eye to fix upon , and be pleased in . As in Philosophy they reason , if there be objectum sensibile , an object of the outward sense ( and that which especially is excellent ) if there be Odours and rich Scents ; if sounds , excellent sounds ; or if there be rare Colour , Feature , Motion ; and that so excellent object Light , especially such glorious Lights as the several Stars , the Moon , and the most glorious Sun ; there must be those Senses of smelling , hearing , seeing , which may perceive their objects and receive the pleasure and benefit of them , otherwise they must be all in vain . If there were no Creatures with any Senses to perceive these Objects of Colour , Light , and the rest , to what end were any of them ?

What use would Colour or Light be of , without any eye to behold it ? The omniscient God he cannot need it : The Angels and Spirits being without bodies , they do not need it : Creatures blind , and Creatures made without sense ; Elements , as Earth , Water , and the other : Elementaries , such as Stones , Metals , Trees , and such like insensitive things , they need it not ; neither need any smells , sounds , or tastes , only the sense is suted to the Object , and the Object to the sense : The Object is made or manifested and shewn for the sense .

So if there be spiritual Objects , and no spiritual eye fitted for them , and if spiritual Objects be held forth and shewn , and there were never any eying of them , they then in that respect ( as to their holding forth ) would be in vain : And the spiritual eye would be in vain , as if the eye had no Object to behold , it would be in vain , and as no eye at all .

Therefore doth God in Scripture call so oft for a beholding of the things of Heaven , because of their excellencies purposely shewn for that end : Joh — Behold the Lamb of God . 1 Joh. 3.1 . Behold what love the , &c.

Therefore when there are such abundance of spiritual and heavenly things , set out in such rare Colours and proportions , shining in such high splendour and glory : When so many most bright and beauteous , when so great and extensive rarities and excellencies , beam forth and shine so gloriously in heavenly and spiritual things , there then needs must be an Eye , a spiritual Eye , for these so excellent Objects , to behold them and be exercised about them .

Yea , when there is such a height , depth , latitude , and length , and vastness every way , of dimensions of excellency shining in them ; and this purposely , that they may be viewed and admired , and also improved ; therefore there must be an answerable eying and considering .

1. A real sincere acting of minding and meditating , to answer their most real worth . 2. A deep searching of thoughts , to answer their height and depth of excellency . 3. An abode and dwelling and enlarging of thoughts , to answer the latitude and extensiveness of excellency in them , that all their glory and excellency , so near as can be , may be known and tasted .

The excellencies therefore of spiritual things are for eying and pondering , the greatness of their excellencies for great eying and earnest Meditating .

Therefore we find that great Artist in Meditation , the holy Psalmist , so busying his thoughts and meditating in several things ; as about God and his Glory , Greatness , Holiness , Righteousness , Truth , Mercy , Severity , and Power , Psal. 104. Psal. 12.6 . About the Word of God , in those shining rays of its infallible Truth , Purity , Perfection , mighty efficacy , and glorious excellencies , Psal. 19.7 , 8. Psal. 119. And so about the works and ways of God , 2 Tim. 3.16 . The blessed Apostle Paul was so acted in his thoughts about the Word of God and the Gospel , Christ and Free Grace , the fullness of Christ , Ephes. 2.4 , 7. the workings of his Spirit , and the whole mystery of godliness , 1 Tim. 3.16 . Thus other Saints in Scripture , Prophets , Apostles , and divers else .

The wise hearted will have their eyes thus exercised , they think bare knowing , without due Meditating , is an undervaluing of spiritual things .

CHAP. XXVII . Of the third Ground of this Meditation , as to several ends and uses .

THE third great ground of this necessary Duty is from the Ends , and the great concernments of them , as to all sorts of persons .

1. For a sinners first conversion to God .

1. Meditation is a Duty incumbent on , and highly necessary for persons yet strangers to God , to bring them home ; Ezek. 18.28 . Because he considereth and turneth , 1 King . 8.47 . If they bethink themselves and turn ; returning of the sinners is upon considering and self bethinking ; thus the Prodigal , Luke 15.

No man ever truly converts to God , without some consideration of his Misery , with his absolute need of Christ and his Grace , and flying to him .

Although the efficacious drawing of a sinner be Gods work , he awakens , convinces , humbles , and he changes the heart ; yet not without the sinners considering , minding , mourning , seeking , and striving . God converts men as reasonable Creatures , and conversion is founded on the deepest set reasons , and the strongest working and prevailing arguments in the world . God he awakens , and the sinner looks about and considers , he reasons with himself , as the Prodigal , and out-reasons himself , but by Gods mighty working , keeping down the hearts corruption , and by its quickning the soul with a new living principle , and so he resolves and returns to God : If more would muse and consider , did do it duly , more , God enabling , would return .

When the one is to be done , the other shall be done , men shall come to consider and ponder .

2. For all renewed repenting .

There 's great necessity of consideration for our renewing our returning continually ; for holding up an evenness and constancy of renewed repentance . Psal. 119.59 . I considered my ways , and turned my feet to thy Testimonies : Fresh godly sorrow , self-loathings , serious returnings , must have new fresh considerings of the sinfulness of sin , and laying loads of aggravations on particular new warpings and miscarriages . Especially greater Repentings require a deeper and larger foundation in consideration , as David did in Psal. 51. that evidences great and deep thoughts of heart .

3. For a vigorous acting of Grace .

For vigorous acting any Grace , Faith , Love , Hope , Fear , Humility , Patience , and others , as is frequently seen in the Saints in Scriptures , what reasons and perswasions , they drew out of the depths of considerations ; Job , David , others !

All the heart Graces are stirr'd and acted in some measure by consideration , either of the command enjoyning , the Promise encouraging , threatning awing , examples exciting , arguments in some sort or other inducing and helping .

It is something that works and weighs , is first pondered before the soul acts , or is rightly moved . A Christian acts not as Water or Fire , which move by their own inclination : But as men act in things as men , which is by choice and free election , but upon preceding instigation of Reason and consideration .

Grace , though it be a spring of living water , it is not that which runs over of it self : That 's for Heaven , where the heart will be full and run alone : It is not like the spring-head of Jordan , that ran of it self , but like Jacob's well , that had always water , but must always be drawn : It must be drawn out by consideration .

Christians mistake and complain oft of their hearts , and would have them like a running Spring , to run , to act alone : when here in the best , though there be water , as in Jacob's Well ; yet the well is deep , there must be drawing for every drop , or none will come . Therefore to make it come , the Bucket of Consideration must be letting down , and pulling up , and so pouring forth . What the Apostle said to Timothy , 2 Tim. 1.6 . Stir up the gift that is in thee , must be said to all , and done by all , that would do any thing .

Some Horses , we say , go on meer Metal , without out provocation of switch or spur ; others will go well with some stirring up : So our hearts , if good , will go on in godliness , but not on meer Metal , but with provokings of considerations .

There should be endeavoured the best and strongest mindings and reasonings , if we would act Graces vigorously and strongly . There 's a necessity that strong purposes and resolutions , for believing , trusting , loving , hoping , all acting , all enduring strongly ; be bottom'd in strong mindings and considerings : The fuller the consideration , the better the actings of Graces ; the stronger the spring in the Watch , the better all the Wheels move .

CHAP. XXVIII . Of other ends of this Meditation .

4. FOR all Duties and holy performances , there is great necessity of Meditation , in some due measure , for a due , wise , warm , lively , and spiritual acting them , acting from the right principle of Grace within , by the right rule eying the Word , and to the right mark and end , salvation : Real and vigorous performing in this sort must have some good allowance of pondering what we are to perform .

This is very conspicuous in holy David , so great a performer of holy Duties , Praying , confessing and praising ; his prayings , and all things in that way , he calls his Meditation . Certainly , those so excellent Psalms of prayings and praisings were no flashes of a meerly raised phansie , or some hasty runnings over of a hot Brain ; not an uttering what came next , but the passages so rare , spiritual , and heavenly , and so strongly rational ; as they had a touch from Heaven in the Spirits guidance and assistance , so they had a tincture from a wise holy heart within , laying them asteep in consideration , and acting them with it in highest heeds and mindings , concurring with their utterings . Things so well spoken , must be well weighed , especially when they also were to be Scripture Records . For holy Prophets and Scripture Pen-men were to use their own natural gifts , and their graces , in their writings , though the Spirit of God infallibly guided , sometimes raised and elevated them above themselves : Duties of Religion ebb and flow , are more lively , spiritual , and heavenly , or more dead , carnal , and such as run lower , according to their fomentings and feedings from the warm spring of Meditation ; thus in our praying and other duties we may daily experience .

Christians complain they are dead-hearted and cold , slight and perfunctory in performances ; confessions are not accompanied with heart-meltings , shame , and self-loathings ; Petitions not with fervency , strong cryings , and earnest wrestlings ; Thanksgivings not with that flame of love , and joy , and high admirings of the so great goodness , and rich free Grace of God in his ways and dispensations toward us ; commonly the cause is , the spring of Meditation is stopt , the soul runs not in such a current of considerations and quickning reasons as it ought , and used to do .

When any part or member of the body fails in heat , sense , or motion ; where there is actio laesa , as the Physicians say , there 's principium laesum ; that is , where is an action or acting hurt or hindred from its natural and usual way , there the principle and feeder of that action hurt and failing , is hurt and failing it self .

As when failing of sence or motion in an Hand or Leg , it 's num or cannot stir ; this is from the cold clammy humors lying at , and obstructing the heads of those Nerves that did convey motive or sensitive spirits to that part is num or motionless . Now ,

Meditation is a head or rise of motions spiritual , Reasons and Arguments are as the Nerves that convey and stir up heat , spirit , and motion into holy performances .

This is one very great cause holy Duties are no more lively and warm , the cure must be in removing the obstructions , opening the spring-head of Meditation , making that run fresh and full in such considerations as may warm and quicken : The wisdom of Christians therefore is to take as we said , that great Artists way , the holy Psalmist , that acted godliness so eminently ; and among others upon this eminent acting still of Meditation , he tells how he prayed day and night , and how he still praised and highly rendred his thanksgivings and blessings , and he tells you how , he meditated day and night .

And he tells you his Meditation assisted and contributed , as Psal. 5. He tells you his Prayer was his Meditation , because assisted , quickened , and prepared by Meditation : If Christians would use to Meditate more carefully and constantly , it would help to keep up better the vigour of Prayer , so would it likewise keep life and warmth in all other holy duties .

No Christians are warmer at the heart , and livelier in holy services , than those who meditate most ; but never expect the one without the other : Keep this Fountain open and still running ; this is the water to drive the Mill , the Wind that moves the sails , the spring in the Watch that carries all the Wheels and keeps them going , I speak as to that is to be done on our part , otherwise God does all in all .

5. Meditation is necessary to be an exclusive and keeper out of evil and vain thoughts , and to dislodge them ; naturally all the imaginations of the heart are evil , and only evil continually , Gen. 6.5 .

Vain thoughts lodge and repose , as in a Bed , in a carnal heart : Jer. 4.14 . How long shall thy vain thoughts lodge within thee ? Ephes. 4.17 . Walking in the vanity of your minds : The way and walk is in the vanity of the mind . To dislodge these lodgers , and shut them out , is by accustoming and exercising the mind to good thoughts , to be the excluders of bad thoughts . The Learned Sir Francis Bacon observes , as the cures of bodily diseases are by applying things contrary to them , so the defects of the mind are helpt by contrary studies : Poetry makes men witty , History wise , the Mathematicks subtil , Natural Philosophy deep , Moral Philosophy grave , Logick and Rhetorick able to contend , these Arts help the defects of Nature , by working contrary habits proper for the cure of those defects .

So in spiritual distempers and defects , there are sutable cures and remedies , by applyings and actings of the contraries : So Rom. 8.13 . If ye mortifie the deeds of the body by the spirit : All sins , particular sins are mortifi'd by those Graces are contrary to those sins ; so distrust is mortified by holy trusting , passion and wrath by godly meekness , Pride by Humility , worldly affections by heavenly affections still acted , and so evil thoughts by good , roving , wandring , and wild imaginations by Godly Consideration and Meditation : which accustoming our selves unto , will work off customary , vain , and wandring thoughts ; a holy principle of Meditation , the sinful principle of evil thinkings .

It is not so much the striving and tugging against corruptions to keep them down , though we must both watch and war against them , but the acting of the contrary Grace that best relieves us ; to strive after a bare suppressing of sin and of evil thoughts in particular , comes to little .

This is a kind of being only upon the defensive ; for an observing and marking the risings and stirrings of corruption and sins , it may be with a good measure of grief and reluctancy , but this is rather a telling and reckoning the evil thoughts and stirrings , and lying expos'd still to fresh assaults , leaving corruptions opportunity to return so oft as they will , than to abate and suppress them : It can do little unless we go this way to work : The best and nearest way to dislodge and exclude evil thoughts , is by lodging and acting good thoughts , in this way , this ordinance of Meditation , which will keep us : God keeps us , when we keep his and our way : The way when they come , as we should against evil thoughts act detestation , but withal act diversion ; act not detestation alone , but diversion : Let thy heart both turn inwardly against them , and turn also from them , by turning upon something is both spiritual and seasonable .

So soon as the Poyson of evil thoughts would infect , take the antidote , the best preservative of diversion to , and acting of good and holy thoughts , the art of diversion is better than meer acting still of striving and opposition .

Yea , Secondly , Meditation is to be exercised , not only as an exclusive of bad thoughts , but for an introductive of good thoughts , good thoughts in a way , for an arriving at habitual heavenly mindedness ; for an introductive of heavenly mindedness , where there was formerly a walking in the vanity of the mind : Gen. 6.5 . All the thoughts of the heart evil continually ; customarily , habitually evil : for , I say , an introductive to heavenly mindedness ; and likewise for an improver of heavenly mindedness daily .

In handling the Explication of the description of Meditation , when the ends of it were mentioned , among other ends , this was one ; Meditation must be performed to be a moulder and framer of habitual heavenly wisdom , making the spirit of a Christian habitually wise ; so I adde now , Meditation is to be performed , to introduce , and after that , improve an habitual heavenly mindedness .

It is not only incumbent on thee to shut out evil thoughts , and endeavour good thoughts , to take up the old lodgings of the evil , and so thrust and keep them out , but thou must by Meditation , by constant using it , endeavour habitual heavenly mindedness .

In all truly gracious hearts , a principle that inclines , that introduces a bent and tendency of soul heaven-ward ; but this at the first is a tender bud , it is but weak and inclines weakly , acts feebly in comparison of after time , when it 's grown and strengthened by exercise ; when we exercise and use to meditate , this dips and dyes the spirit into the tincture and Grain Colour of habitual heavenly mindedness .

Though the first fundamental inclination , and bent of spirit heaven-ward , must be sought till it be found , the carnal earthly mindedness changed into heavenly ; yet this , if we were never so assured of it , must not satisfie ; here no Christian must set up : But to the now first principle and the fundamental habit obtained , this superadded acquired habit , should be this second grand endeavour , and intension , first to have the spiritual habit , the new fundamental heart-tendency , then to have this inclination heightened , ripened , and corroborated , by habit attain'd upon frequencies and constancies of practice , and using this heavenly meditating . This David , the excellent example of actings in this high-way to Heaven , God says of him , when he was very young , when Samuel came to annoint him , he was one whose heart he lookt on as being principled with piety and real holiness , he had a heart inclined , set for God and things heavenly ; but he acted holiness , exercised himself in it , and in this particular way of Meditation , till it ripened and arrived at habitual meditation , from holding up a constancy in it . This may be gathered from the character he gives of a godly man , and from his own still practice ; Psal. 1.2 . In the Law of the Lord he meditates day and night ; when a man begins to be godly , hath the principle , this will incline him to begin this godliness , this meditation : But then godly wisdom teaches to practise it , for to use meditating , to get a hand at this rare work , to come to an habitual heavenly mindedness : So David that was so wise , so excellently wise , as Psal. 119.98 , 99. he had acted the fundamental principle , Psal. 119.112 . He inclined his heart to keep all the Commandments alway ; and he exercised meditation to babitual heavenly mindedness ; for he tells us , Psal. 119.97 . Psal. 63.6 . he meditated all the day , meditated in the night watches ; when he still awoke he was ever with God . He gets the habitual heavenly mindedness , and then it was easie , and by being sound easie , it was withal his delight Meditation at first , the burden and yoke of heavenly Meditation , lying on the weak shoulders of the new Convert , with only his new principle of grace begun , is a hard and heavy work ; though the spirit be willing , yet to perform it is weak : But when this work is carried on , and daily practised , then by custom and habit ( an acquired habit ) then it is easie , then 't is the great soul-solace and delight . David's habitual beavenly mindedness , was the rare product and issue of his meditation ; he found it so , and therefore followed the faster : Therefore this ought to be a grand intendment : A heavenly mindedness , when 't is habitual , when it is corroborated , and of a young tender Plant is grown to be a Tree of strength , and yet is growing more ; this is a rare excellency , and gloriously sweet attainment ; a heavenly minded man , how excellent is such a one generally in all mens tyes ?

This makes a Christian still with God , have his way above , his conversation in Heaven , Psal. 139.18 . Phil. 3.20 . feed on Manna , fill with peace and joy , overflow and abound in singular fruitfulness towards others .

Out of the abundance of heart-heavenliness the mouth speaks , and the whole conversation shines in an exemplary walking .

Therefore the heart must be meditating upon heavenly things , that it still may be framing and fixing bigher in habitual thinkings . Meditate thy self into heavenly mindedness , that so blessed and glorious frame . To conclude this third Reason : Therefore the Scripture holds forth Meditation in several sorts . 1. Daily doing it in course . 2. Then occasional meditating as a superaddition . 3. And that of ejaculation , or short and more sudden darting up the thoughts to Heav'n , to come in as an Auxiliary & supply , when the other Meditation , more solemn and set , cannot be used ; Ejaculations may oft interpose in our course . This is a wedge may be driven in , enter the throng and crowd of occasions ; when matters lie before us as tough and knotty pieces of wood , when they will not give way to meditation at large , but hinder it , this wedge may and will ever enter , if we apply it , to keep up the constancy of heavenly mindedness .

Ah how should my spirit bless abundantly that God , who hath so fully provided for a lying open of 〈◊〉 way to Heaven , that my soul may mount up 〈◊〉 so frequently , and be either detained above by 〈◊〉 Contemplation , or at least to touch at Heaven by 〈…〉

CHAP. XXIX . Of the fourth ground that supports this Duty of Meditation .

4. THE fourth and last ground to support this weighty work of holy Meditation , is the consideration of the great advantages or disadvantages , arising from the careful performance , or careless neglect of it . Every Ordinance of Christ hath holy advantages attending it ; those who use them aright , daily experience how good it is to walk in the King of Heaven's high-ways .

1. The first I shall name , is that so glorious advantage of improving our communion and acquainunce with God , Job . 22.21 . 1 Joh. 1.3 . No communion we can expect , much less can we improve it , out of the use of holy Ordinances , whereby we draw neer to God , and God to us : Although God himself be not so tyed to these ways , but he may come to us , when and how he pleaseth ; yet we are tyed to Gods Ordinances , as our ways of acquaintance with him ; and when in a holy manner we draw neer to God , he hath promised to command the blessing to us , Psal. 133.5 . Psal. 24.5 . He shall , &c. Meditation being then his Ordinance , it is a way of communion , a singular way of acting our spirits towards him , of acting our minds and thoughts in a way of reference to him , either more directly or less ; sometimes Meditation is acted on his infinite excellencies , in seeing his infinite beauty and loveliness , admiring and glorifying him ; and by this Contemplation we come to an improvement of our knowledge , to understand more of him , an enlargement of affections , encouragement of our wills , chusings of him , and aimings at his glorifying and exalting ; excciting and stirring up the Graces of Faith , for stronger recumbencies on his All-sufficiency , love to cleave more , humility to stoop and submit more , patience to endure more willingly , and other Graces to act higher in their spheres and ranks ; by all in the ways of exercising them , to own him and have him more to be our God . Meditation helps to move and carry the soul , and all that is of it and in it , towards God : And when we act upon him , open the doors of our hearts to him , Rev. 3.20 . God he comes in and manifests himself in his Grace , Quicknings , Supportings , Comforts ; he sups with us , as Rev. 3.20 . and we sup with him , he is pleased and delighted with our Graces exercised towards him , and we sup with him in his manifestations of himself to us , in his helpings of us , gladding and chearing our spirits , ravishing our hearts with the tastes of his love .

CHAP. XXX . Of solace and spiritual pleasure , another end of Meditation .

2. AS it is a way of singular communion with God , so it is for a heavenly walk , of great soul-solace and delight ; a path of pleasantness , to walk , turn , and recreate thy spirit in ; as Solomon , Prov. 3.17 . Her ways are ways of pleasantness , all her ways ; all the particular paths in those ways , and therefore this way ; and it is made purposely by Christ , for his people to walk and turn in : One of the stately large high walks in the King of Glories Garden , for thy walk and sweet refreshings . Travelling abroad to see sundry Countries , Towns , Cities , and the great varieties of Objects there , is counted a rare sight , a great pleasure and contentment .

Travelling with the Eye of Reason , amongst the great mysteries and rare secrets of Nature ; and by searching , curious exquisite searching , to make new , strange discoveries of Natures implanted excellencies ; the makings and framings so admirable , the properties and efficacies so strange and amazing in so many sorts of things . This travelling in these close walks , these hidden ways ending in new , rare and useful experiences , is a very singular pleasure to many , but peculiarly to elevated , and refined parts and wits . But travelling with a spiritual eye , among spiritual , holy , and heavenly Objects , and to see this whole prospect , take a view of all the varieties of heavenly beauties and glories , meeting us in our walk ; this is a ravishing solace indeed , beyond all others , as far as Diamonds transcend the dirt , or the glorious lights of Heaven do clods of Earth or Dunghils .

In Psal. 119.14 , 15 , 16. the Psalmist tells what in Meditation-walks he met with , more solace than in all riches , of which he had so great abundance , a Kingdom of his own , and the rich spoils of other Kingdoms also .

Carnal and sensual persons , study sometimes , and act great curiosity to heighten and enlarge pleasures , and to find out new , rare pleasures , not tasted before : Oft they are at a loss , and discomposed , for a not having some new pleasures , as being cloyed with the old . But here is a way for a heavenly spirit , of unwearied walking , of ever tasting larger pleasures : Of ever finding fresh and higher , more pure , more permanent pleasures , such pleasures that enlarge the heart , and then enlarge themselves in it ; such pleasures that come fuller , fresher , sweeter in , and then there fix and dwell .

Joh. 15.11 . Our Saviour tells us of a full joy , and of a remaining joy : who can tell you such happy tidings , where else any such joy is to be both felt and fixt ? But in such ways where Jesus Christ , the water of life , springs forth and flows ; the Saints meet with it , drink of it abundantly ; meditate to drink , meditate and drink : They meditate , and in their walking meet with rare , rich things , surpassing sweet : Psal. 104.34 . David faith his Meditation of God was sweet ; certainly it was so , and he means unspeakably sweet ; meditation on the word and works of God , were abundantly sweet , O how sweet must meditation of God himself be ?

Meditation brings in , and gives down sweeter and more surpassing pleasures , than all earthly carnal things can ; so much beyond them , as Manna from Heaven is beyond basest bread , meanest fare ; as the Wine of Christ's miraculous making , beyond the water it was made of .

Three things especially make pleasures excellent .

1. When the pleasurable things are rich and excellent , as Nature yields them , as rare fruits , rich spices , and the like . 2. When they are rare and excellent , as Art redutes them , as Art meliorates and perfects them . 3. When they have a right and curious , an exquisite receiver , and perceiver : As when purest Fountain Waters are fetcht fresh , in a pure clean Vessel , and have a curious Taster : Or as the richest Grape , by the best art , is made into Wine , put into the best Cask , and hath best ordering , and then comes to an exquisite Palate : Or some excellent Flesh or Fish is by the best art prepared , and by the exquisitely right and curious Taster diseerned .

1. Meditation it hath those kinds of Objects , which in their own Nature are most transeendent , purest Springs and Rivers of Water of life , the things most soul-satiating , and unspeakably delighting ; the most glorious God , the unsearchable riches of Christ , the holy Spirit the great Helper and Comforter , the pure and perfect Word , the precious promises , heavenly Ordinances , glorious Grace , and eternal happiness . These are in themselves most excellent , and therefore the highest ground for our Meditations walk , for solace , and pleasure , and he highest .

2. They have the most excellent means of preparing and fitting them for a right taste ; the Art and skill of the blessed Spirit , 2 Pet. 1.21 . Prov. 8.9 . by his fitting them , and ordering them to the best sutableness for us , both for our minds and hearts , understandings to know them , wills and affections to close with them : They are made plain and perspicuous , perswasive and operative ; they have a suitableness conferr'd by an infinite wisdom of a God that knows how best to deliver them , as he hath done it in the Scriptures .

3. They have the best ways of receiving and perceiving , namely the highest kind of wisdom , a rectified and elevated understanding , with a stamp and rare principle of spiritual judgment , 1 Cor. 2.7 . and heavenly mindedness , discerning and savouring of spiritual things , in allowing and approving of them , 1 Cor. 1.15 . He that is spiritual discerneth , Phil. 1.1 . Approve things that are excellent .

So the Will and Affections they receive , and have the excellent principle of relishing , and savouring spiritual things , in chusing and complacency , in love and joy : O how I love thy Law , Psal. 119.97 . Thy Testimonies are the joy and rejoycing of my heart , Psal. 119.111 . This is from the principle of Grace , that gives in an ability of relishing the sweet and savoury things of Heaven .

But when all these concur , as it is in a holy heart , and in reference to it , the pleasure is most surpassing , far beyond others , where the nature of the pleasures is lower , the preparation lower , and the receiver and faculty of tasting , of either outward or inward sense , or of a meer natural and carnal heart , in its best wisdom and moral excellencies , is far lower . Meditation is the rare way to soul-solaces , and sweetest pleasures , as bringing in the most excellent delicacies , and stirring up the holy heart to act its principles in the Mind , Will , and Affections , of tasting and relishing them , and so to have let in the sweet pleasures and refreshments of them .

The rarest hours , and richest soul Banquets have been prepared and come to , usually by this way of Meditation : when the spirit goes up to Heaven by holy Contemplation , Heaven comes down to us by rich Consolation . Heavenly comforts meet us balf way , fill us brim full , and sometimes to such runnings over , as we know not how to bear up under the glorious fulness of them : Never doth any sensualist or any sinner , in his way , taste of such pleasures ; Prov. — Meddles not with Saints joy .

It is not possible that sensual and brutish pleasures should be such as intellectual ; nor intellectual in meerly sinful spirits , such as spiritual and heavenly Meditation , being a spiritual operation acts higher , returns the purest , highest and most ravishing pleasures . Let the Saints Experience give in evidence ; and if sinners try upon heart changing and elevating Grace , they then will find , that no sensual , nor any pleasures of most raised Fancies , or highest notions can hold proportion with spiritual pleasures let into the heart , and tasted from this Divine Meditation .

There are many other high advantages I may add ; as particularly ,

1. As for brightening and clearing of knowledge , this was mentioned on a former occasion .

2. Meditation serves for improving the judgment ; the most judicious Christians are such as meditate most : Persons of a short spirit , whose thoughts are not full length , not well sized , where thoughts touch as a perfect round thing , on a perfect plain ; as lightening passes through the Air , and stays no time : Not like the Sun that not only shines but stays , that staying of his light makes the best discoveries of things ; so when things are stayed , and have fuller length of time ; this is the way to be a judicious Christian , to attain a spirit of judgment ; the shorter you think , the shorter will you be of a judiciousness in the things of Heaven .

3. Meditation keeps up and improves an awakened and tender conscience , as bringing in more plenty of light , and acting it more upon the spirit , acting stronger reflections , deeper searchings , fuller discoveries in respect of the frame of the spirit within , and the conversation without : They that study themselves most , will be most awakened to greater sensibleness , care , and fear , and set the strongest watches upon their deceitful hearts .

4. Meditation makes a Christian keep up his actirity and liveliness ; the best actings are bottom'd on the heart , put best in frame by raised elevated , and most spiritualized thoughts : It is greatly conducing to greatest growth ; souls if we would have them fat and flourishing , Psal. 92. have the Garden of Graces , and the Beds of Spices flourish and flow forth , they must have as the other helps of heavenly Ordinances , so the hand of a constant Meditation to water them : he that best orders the first Wheel , the first Mover , will have all the following move more regularly and exactly .

The spiritual disadvantages must needs be great where holy Meditation is neglected and never used , or but seldom , or slightly used . The advantages may be the rule of judging the disadvantages ; but I shall in particular mention some of the spiritual disadvantages , and then come to the improvement of all that hath been said .

1. The first disadvantage , and that is a prejudice to purpose a total neglect of Meditation , or an usual doing it slightly and formally , not seriously and diligently , is a great and principal ground of mens abiding in a state of vanity , a living wholly to no purpose , but utterly besides the grand end that man was made for , that supream end , the infinitely wise God , the maker of man , and thereby the total and absolute proprietor in , and owner of his all , and that end of living to God , and glorifying him ; vanity , I say , in a wholly missing his end and chief mark : For who can take aim at any mark , that eyes it not , or looks not earnestly and evenly at it ; that either looks quite another way , or looks with a regardless eye at the best ? The blessed Apostle tells us , he lookt with another eye , Phil. 3.13 . with an eye that lookt not off , or lookt easily ; but the best mark had the best aim , he lookt for life .

The Scripture calls a sinner a vain man , Jam. 2.20 . for his living besides his main end , ever in every thing missing that chief end ; which rises from being wanting in aiming right , and that want of aiming is for want of minding . Never can aiming , which is an act of the Will ( intending is an act of the Will , aiming is the intending of a mark ) never can aiming be right , unless considering or meditating be right , be due and earnest , with evenness and constancy : That heart which comes not to be reduced to minding its chief end , will miss it utterly at last .

The reason why there is so much vanity in the best , is partly , yea greatly upon this little minding , this slight , uneven , and seldom looking wishly and well at the main mark of God and happiness .

2. Disadvantage , sinful security , a sleepy soul state , and heart hardning , a sinking and decaying in godliness , is grounded much upon disuse of meditating , especially Meditation of review and self-reflections .

Jer. 8.6 . No man repented , every one rusheth into his course : Not considering , bottoms both sinners , and Saints security , and growings worse .

If faln asleep , if falling and in a declining state , awakening and recovery must be by self-bethinking , 1 King . 9.47 . No wise man but hath need of frequent reviews , and weighings again over and over , of the best of his doings , much more of the Errata , the Errors of them .

3. Givings way to evil and vain thoughts , will follow your neglect of good thoughts .

The mind will be ever busie , if not in good , then in that is evil ; giving way to vain thoughts is very dangerous ; men by giving way to vain thoughts provoke God to leave them , to give them up to a walking in the vanity of their minds , Ephes. 4.17 . and at last as to a customary vanity of mind , God may give them up to judicial dis-relishing , and abhorring holy things , and the thinkings of them , and so perish in them .

O let therefore the good hand of my God , so stay up and act my weak and warping spirit , with the strongest and most efficacious Reasons and inducements , in this so greatly important and necessary , so sweet and blessed an Ordinance , this heavenly meditation , that I may ever prove a better Artist in it , a better Christian by it !

Having now dispatcht the reasons and grounds of this so great and necessary Duty of Divine Meditation , with those things which concern the nature , and several ways or sorts of it ; I must now come to the fourth and last propounded particular , namely the right improvement of the Doctrine or assertion of the necessity on all , to meditate upon heavenly and spiritual things , to exercise themselves in this so concerning , advantageous , and blessed business .

CHAP. I. Of the improvement of the Doctrine of Meditation , by way first of instruction .

THis being so concerning a work , and having so strong an influence upon the whole course of Christianity ; let us now endeavour to beat out this Gold , extend it and make it appliable to the state and condition of all sorts of persons , in all the useful ways we can .

1. Inference . Then if Meditation on spiritual things , and earthly in a spiritual manner , in such seriousness , searchings , and dwellings of the thoughts upon them , for such high and holy ends , is so needful for all Christians to exercise .

Instruction 1. It serves then to hold forth a light of instruction to all that own the Lord Christ , the Golden Scepter of his Word , and the obligation laid so indispensibly on them , to see how they are call'd upon to own and observe it , to tread and walk continually in this sweet and pleasant path , this so righteous and good way .

Divers there are who call themselves Christians , and would be counted good , if not so good as any , which yet lead a life of inadvertency , and quite overlooking of it , mind not this Meditation ; as if it concern'd them not , as if they were not at all oblig'd , but free from any such engagement of their thoughts , any employing of their serious thoughts this way .

O how many are there to be found , that never considered what that noble eye of the understanding was given for ! they use it as if it were made to look only downward , or any other way but upward and heavenward ; that lose , contentedly lose , the principal end of that so rare faculty , made most peculiarly to mind and contemplate heavenly beauties and excellencies .

What was said by Duke Alva , he did not use to look up to Heaven , this may be said of too many , yea they may say it of themselves , they do not use to look up to Heaven , by meditating on the things above . Ah sad eye , and sad frame of spirit , but saddest state , not to have God , nor the things of God in the thoughts ; to have an eye made purposely for them above all , but uses to look from them , not towards them , that fixes on the Earth , that hath their eyes All , and Heaven the allowance of a Nothing .

2. Others mistakingly think Meditation may concern some sorts of persons , but not them ; they have no leisure , they have no Learning , as others have .

We read of a King , when a Treatise of happiness was presented unto him , would not look on it , but said he was not at leisure . O how many are there too like him in this , they are not at leisure ? They can find time for looking every way , on every thing fond phansie carries them to , but it is for others who have time , and a mind to it , thus to employ it in Meditation .

3. Others there are who think religious seriousness and musing of things heavenly , the greatest folly , the worst bestowing of thoughts and time , they loath all trouble of consideration this way , license their thinkings to a roving ranging liberty , let their thoughts fly , as Children do their Arrows , any way and every way , but to no certain mark at all ; with such any way is vanity , but walking in the vanity of their minds , Ephes. 4.17 . with them no thoughts are savoury , but such as are remotest from Heaven ; a seriousness and sixing their thoughts is a fettering to their freeness of phansie ; all stay of thoughts is a meer tediousness , and the more spiritual the things are they are perswaded to mind , the more unkind entertainment they meet with .

O that ever that eye , which the great soul-maker bestows , purposely and principally , to act its seriousness and best mindings , on best things , should be so strangely perverted to an only minding the worst ! O what a wonder is it , that the great Giver of this great Talent of the thinking power doth not totally take it away , doth not let it quite quench in a seizing stupidity , and loss of reasons use , as it happens to some by sad Diseases ; or that the wildness and wickedness of phansie , be not revenged with wildness of phrensie , and striking all such willfully mindless sinners mad , as sometimes some are , and it may be partly on this account !

O let every one take heed of provoking their God , in such a sort , and set themselves to ponder what it is , not only to forget God carelesly , but to refuse to remember him purposely and designedly ; purposely to refuse minding those things of Heaven , which like the lights of Heaven , have purposely the greatest ●●stre and glory , that they may have the greatest ey●●gs and lookings upon .

Every one therefore should learn to be concluded under this great truth , under the great necessity and importancy of this Duty , see it most clearly Christs blessed way , for the frequent and constant walk of his thoughts , to improve communion with God , and perfect holiness by .

Lord clear up my Eye to see daily more into the excellencies of this heavenly way , and have my spirit lifted up and enlarged in it .

O let me not faint and grow weary , but have the Loins of my spirit girded with strength , my goings held up in this path of pleasantness , unto the end .

CHAP. II. A second improvement of this truth by way of conviction and for deep humbling .

2. Vse . LET this serve for conviction and deep humbling of every one for no better discharging this obedience to the Lord of our spirits , and that thinking power of them . The natural faculty for thinking was given by God , chiefly for spiritual objects , and for acting it self in a spiritual way ; as the bodily eye is given much more for beholding the light of the Sun , than the light of Candles .

That so precious Talent of the thinking power was not lent us by our Lord to embezle and ravel out , but to employ and improve for his best advantage ; not to be as water spilt upon the ground , not to be as a spring of pure excellent water , which empties it self into some near noisome ditch , or is swallowed up in some Bog or Quagmire ; O no , it was given us for excellent ends , to act and be in exercise , to put forth its strength and vigour upon things most excellent and high in themselves , and most sweet and sutable to it .

1. Therefore let every person look back and be greatly humbled for those times of childhood and youth , and that excessive vanity of thoughts , and evils , continually evil imaginations , as Scriptures charge all with , Gen. 6.5 . O let us learn much to be humbled , for being so long under the total neglect , and daily exclusion of all thought-seriousness , not at all complying with , but dis-relishing , but refusing , all reducing of the thoughts to any due mindings and ponderings of heavenly things .

In that forecited 6. of Genesis , the Lord when he was threatning the drowning of all the Earth , he saw the wickedness of man was great , and then among others , when he is making a review and looks back to former times , the times of mens youth , he casts , into all , the sum of sins ; the youths sins of thoughts , the then evils of its imaginations , with the aggravations ; reckons not the ways only , and wildness of youth discovering it self to others , but the evil thoughts of youth , and punishes for them with other sins ; I say drowned the world for youth sins , yea youngest times thoughts .

Though youth be least considerable , and youths thoughts least of all considered , yet the holy God puts these mites into the black bill , makes the weights of thought sins to help cast the Ballance , hangs these about the sinners necks to help drown them in the flood .

O let us then look back to them , be duly humbled for them ; humbled for that All of the evil of imaginations , humbled that there was then no consideration , nothing of this so incumbent Duty , this then , even in youth , so needful duty : O what a sad time was that , which did not , would not meditate , that could not , would not spare time ; time from pleasures , play , vanities , and follies ; time from very toys , trifles , poor petty despicable things , yet so eagerly minding them , and being so taken with them , enslaved , led , and befooled by them .

Ah when the holy God at the great day before all the world , shall bring forth , the eager mindings of youth , the toys , vanities ; phansies , and follies of youth , set them all in order , and then shew what the things of Heaven and happiness discovered and tendered are , all the so rare and most inestimable things proffer'd in the Gospel together ; I say , when all the trifles and vanities of youth , and the bendings of the mind unto them , wholly to them ; and all spiritual things in the Scriptures , in their natures , and heights of excellency , and the not minding , but refusing to mind them , shall be laid together ; O what will be the unspeakable shame and confusion , silence and stoppings of the mouths of mindless sinners ? O what to such as are snatcht away in their youth , in the heights of their minding vanities , and so fond refusals of meditating on spiritual things , as not being at leisure yet , as not thinking it proper and seasonable to be serious so soon .

Ah then if the case of youth , mindless youth , will be so sad at the great day , when things shall appear as they are , when an infinitely wise and righteous God will make every sin appear in its exceeding great sinfulness ; how now should it humble all for their youth regardlesness , refusals to allow time for heavenly thoughts ; to let precious youth be so embezled ?

If we mind not sins of youth , God may soon make us to possess them , Job . 13.26 .

If we are truly humbled for them , this may as it were spare God a labour , save us that heart-smart in troubles and terrors , which like gravel in the tender eye , or smaller motes there , may occasion great pain .

Those little things of youth , and which by many are resolved into nothing , or have a pardon of course : Ah these sometimes God blows into the eye of conscience like clouds of dust , that we may feel how great a weight of trouble , how hot a Hell the least sin can bring upon us .

The least arrow in the Quiver of Gods wrath , dipt in the least measure of its venom , bred by the least sin , can wound , torment , and drink up our spirits ; O therefore sadly sometimes , let every one look over the time of youth , which so long , for intending vanities , dis-intended and considered not things serious and spiritual , but put them by : Put them by as meer niceties and impertinencies , yea as very burdens and yokes ; but chiefly having been called so oft upon , by the Word without , and the holy Spirits sweet motions , together with the frequent calls of conscience within .

O the time of youth may for ever humble all , cause us to look on it with great self-loathing and heart-breaking , with fresh runnings of the spring of sorrow and shame for our follies and frowardness in refusal of returning , and to cry out with the Psalmist , Psal. 25.7 . Lord remember not the sins of my youth ; O give a free and full pardon for that fond time so wasted , without consideration acted upon any spiritual concernment , to any purpose , but all lost .

CHAP. III. Another particular cause of humbling , for so long neglect of Meditation .

3. improvement . FOR humbling greatly every Christian , in that at the best and soonest we began so late this seriousness of thoughts , this Duty of Meditation , which challenges of all the very first consideration and pondering ; the very first buddings out , and first blossomings of the considering power , should begin with our spiritual concernments , not letting it act blindly , ignorantly , evilly , and impertinently , but knowingly , wisely , and in a right manner ; the rule allows not taking the first step , nor any other after wrong . Ah how long hath it been , how long have the best of Saints , the soonest blossoming and ripen'd young Christians , how long was it before consideration and meditation began in their hearts , before the Scepter of Jesus Christ , held forth in the Laws and Commands of Meditation , was attended , would be yielded to ? How long e're that any of our fond and froward spirits would cease their vanities and wildness , follies and impertinencies of thoughts ? When wisdom in any one begins to act , then consideration begins ; no hopes of young heads , till they begin to put forth and act consideration , then begin they to be wise , or give hopes of a being hereafter wise , when they prove considerate ; then begins that which is wisdom for thy self , when thou comest to consider , when thy spirit begins to beat the Golden path of Meditation .

Ah then let it humble us , it was so long before the first and fundamental Meditation or Consideration , before that first engaging the heart to seriousness and a due minding , that initial and introductive considering for true turning to God with the whole heart .

Formerly in one of the grounds of this point we mentioned the necessity of consideration , and pondering our unspeakable misery by sin and God's displeasure , in order to conversion to God .

As all that are truly converted are truly humbled , so all truly humbled and converted are made first truly serious and self-bethinking , reduced to this Meditation of their inexpressibly miserable condition .

Conversion to God stands as it were on two feet , comes about by a double inlet , of a twofold Consideration or Meditation .

1. A serious Meditation of now seen and felt unspeakable misery , that load and burden of sin and Gods wrath laid on , and this must be deep , sink down into the soul and press it , and soak through the soul , in sorrowings , in meltings , in weariness of spirit , and in willingness to be eased of the present pressure .

2. Then a most serious Meditation and Pondering of the rich free grace of God the Father , reconcilable in a full Saviour , offer'd in a free firm Covenant and Promise of salvation , to every sinner without exception .

These two great considerations are the foundations and inlets of the great heart-mutation and conversion : Therefore these are of the greatest concernment of all other considerations ; yea these are such considerations , that no other are to be reckon'd upon , till they have been performed effectually .

Ah therefore how exceedingly should this humble all persons whatsoever , for their former so long neglect of this introductive and fundamental consideration : Hos. 8.5 . God crys out , How long will it be e're they attain to innocency ? Ah how long was it with any , with the very earliest self-bethinker , before he used the eye of his mind in consideration ? Consideration to view , not that was far off , but that was , of all others , the nearest ; to see himself , and himself also in his nearest concern of all others , that eternal condition of his immortal soul .

Ah what an humbling charge should this bring up to every spirit , to every bosom ! O how should it shame thee and me , and every one , to think how long it was before we began to do that might be called thinking , before I once began to think to any purpose , how long my thinking and considering power was meerly abused by me , was both diverted and debased by a continual running like Water beside the Mill , ravelling out like a golden Thread , spoil'd as fast as spun , by a neglect of winding up and right using ? Ah how sad and self-abasing reflections should this often occasion to us ? Ah , think we sadly , how long so noble a faculty as the understanding is , how rare an acting the acting of its consideration is , how high a concern eternity of happiness is ! how necessary , in order to happiness , conversion is ! and how needful consideration to conversion is ! And yet to lose all the right and best use of this considering power , this meditating , by ingaging it in impertinencies and very nothings , meer shells and shadows , instead of realities and things of worth , true worth and excellency ; to be so long like the Prodigal before we came to our selves , were seen sitting in our right mind , entring upon Meditation for that great soul-affair , Conversion .

CHAP. IV. For humbling those that are totally yet to begin Consideration for Conversion .

AH then in the next place , as it was for great shame universally to all persons whatsoever , for so long neglecting consideration , and meditating of their souls condition , and for conversion ; so how far more should it humble all , that never as yet so meditated to that great and principal end Conversion , so as Conversion followed Consideration ; never had the first corner stone laid of that consideration , which bottoms and grounds conversion , that hitherto have had all their precious thoughts scatter'd in rovings and wandrings of spirit , acted and wasted upon vanities and follies , things that perish , that cannot profit in the day of wrath , that will prove sorrow , shame , and anguish of spirit in the latter end .

Ah how many are there who for improving that great talent of the thinking power , employing it for those so high ends it was peculiarly design'd to and given for , for wisdom to salvation , and glorifying God the giver , that have daily all their thoughts either vile or vain ; that walk in the vanity of their minds , that is , in a constancy and prevalency of mind-vanity , vanity exclusive of good thoughts and all right seriousness , and productive of nothing but the weeds of evil and vain thinkings ! The way of their thoughts is a successive taking step after step in vanity , one vain thought follows close , treads on the heels of another for haste ; all the walking of that so working , active , busie mind , is nothing but continued vanity . O how sad a frame of spirit is this , how sad a sign and symptom , if not healed by a new frame of heart , symptom of deepest danger of ruine and destruction hastening on apace !

Some-Diseases in that so noble part the head , are most dangerous , the Cure is hard , the Killing quick ; when vanity seizes the mind , when men from vain thoughts arising in them , come to allowing of them , and from allowing to a walking in the vanity of their minds , vanity of thoughts becomes an habit , and when it becomes habitual , then the danger is high : All habits , evil habits , are like old rooted Diseases , hardly , if ever , cured ; O when men walk in the vanity of their minds , God may be provoked to a giving them up to walk on , and so be at last ruin'd utterly for want of a timely returning from it .

O how should this awaken such , that have so this way ravel'd out their youth ; it may be , lavisht and lost their best days of riper years , yea peradventure are arrived at an old age , and are old withal in this way of vanity of thoughts ! Old and vain is sad to purpose : Ah when younger , when elder , yet never could allow or would find time to become serious : A young head , and a vain head , all wildness is a sad beginning .

A grown man ripened in Reason , but not yet beginning , not so far as budding out in consideration , not arrived at the wisdom of minding soul-concerns , that 's worse , and a sad sign .

But for a man to have gray hairs here and there , and to be yet to begin wisdom for self , in self-bethinkings , never to have laid the foundation of meditating on the highest soul-affairs , thereby to convert , O this is dreadful , sad beyond all ; ah to ravel out the most , the best , the all almost of thy time , and never , never to interpose one times , one hours , serious Meditation , or never to meditate to purpose , so as to convert to God truly , but be still to begin to return to God , contenting thy self with a just nothing done , of that greatest , and which should never be the last , but first dispatcht , business of all others !

Ah , but what will all prove at last to all younger or elder , if there be a going on without consideration , without conversion ? young , and strong , and old , are all liable to death , yea to a death that may be on thee suddenly ; who can ( all things considered ) think in any wisdom , he can be so secure , that he needs not yet be ready for dying ? Ah , if that black Serjeant of death claps thee suddenly on the shoulder , serves an Arrest upon thee , presently to come away and give up thy account , in what woful case wilt thou then find thy self , what terrour and confusion will instantly seize thee ?

It will most certainly come , that thou knowest ; but when it will come , that thou canst not know ; ah think therefore of it before-hand ; make it thy case as now come , and by the symptoms of it had really seized thee , that thou wert now drawing on , hadst but a few hours or minutes to continue in this world , and then be cast upon eternity , be cast upon eternity , and before thou ever hast come to any consideration which issued in a real conversion , and thereby to make some sure provision for thy eternal salvation : Ah put this case , this dying case , put it soon enough , and close home to thy bosom , let it stay upon thy heart , let Death as it were lay his cold hand on thee , and conceive that thou feelest it touch thee , and take fast hold of thee to carry thee instantly away , and so cut thee off from ever having one opportunity , the shortest space imaginable , for consideration , any possibility of conversion to God more ; that time and means must now be no longer , because thou must be no longer in the land of the living .

O but then think , O seriously think what immediately will follow after , ponder thy particular doom , thy souls sentencing to an everlasting state . Think not only of thy souls leaving its old ruined Tabernacle , but of its launching forth into that Ocean of Eternity .

Think what an Eternity thine Eternity must now be , who wasted all thy time lent thee for Eternity , and that so precious talent of opportunity trusted with thee , to trade for Eternity , for a most happy Eternity , and making that sure , 1 Tim. 6. 2 Pet. 1.

And to affect thee more abundantly , and work upon thy spirit to purpose , think , O think of , besides thy own particular day , of that great day fixt & appointed by the great Governour of all the world , for judging of every person , every work of every person , the secrets of that persons heart , yea every secret thing good or evil , Eccl. 12. Imagine then that great and terrible day of the Lord to be come , thou seest the Heavens departing as a scrowl , the Elements melting with fervent heat , the Earth with the works therein burnt up ; imagine thou seest the Lord Jesus descending from Heaven with his mighty Angels , coming with the voice of the Archangel and the trump of God , seest the dead arising , the living all changed in a moment , and all persons whatsoever convented and brought before Jesus Christ the Judge , such a Judge as never any was , in any degree to be compared with , so unspeakably excellent and glorious , sitting on his high Throne , in highest and most transcendent majesty and glory , as there cannot possibly be greater .

Among all that are to be judged , imagine thy self there appearing at the Judgment seat to make thy personal answer , and take thy Eternal doom ; that presently thou art call'd , come thou sinner , come , hold up thy hand at the Bar , answer for thy self ; that thou hearest the Judge call , read the indictment , read it aloud , and answer thou sinner to every part of thy charge .

1. First thou that standest here at this Bar to be tryed , thou hast a noble faculty of reason , and understanding , and with it a power of thinking , and meditating given into thy soul , and that , above all others , to meditate of heavenly things ; thou answerest , it is true , Lord , I cannot deny it .

2. Thou also hadst my Word , a perfect rule , to direct thee , my Ministers to perswade thee , my Spirit to draw thee , thine own conscience to call upon thee , which also called loud , often , and earnestly upon thee to consider ; yes , Lord , thou answerest , it is most true .

3. Time also and opportunity thou hadst , space sufficient allowed thee to meditate and consider , if thou wouldst have done it ; a time of youth , and time enough then , also a time of , it may be , riper years , and old age ; a time of many years , great patience , waitings on , and strivings with : True , Lord , thou answerest , I had many opportunities to consider .

4. But when thou should have remembred thy Creator in the days of thy youth , thou didst forget him , wouldst not think of him , of his Word , of his ways , thy own state , and thy souls concerns .

Thy first fresh years were spent in walking in the sight of thy eyes , and minding vanities ; thou couldst find time enough to think of thy pleasures , thy play , sports , and pastimes , thy excesses , filthiness , loosness , but not of thy God , or thy souls great affairs . At such a place , in such a year , such a month , such a day of that month , such an hour , or suchhours of that day ( is it not so sinner ? ) there & then thou wert thinking , musing , devising for such a pleasure , such a sport , such a vanity , and such a wickedness ; and the following day , at such a place , and such an hour , doing the like ; and so day after day thy thoughts were lavisht , lost , let out on impertinencies and meer vanities , but purposely taken and turn'd from all religious seriousness , all soul-matters : Was not this thy usual way to ravel out that thy youths time in never minding thy God , and the things are holy ; never to consider any thing to any purpose indeed ? What say'st thou , sinner , to all this charge of embezling that precious time of tender and more pliable youth ? Are not all particulars charged against thee true ? Yes , Lord Jesus , I was such a one , as to every particular , and cannot deny any thing charged .

5. Ah , but beyond that time , thou livedst up to riper years , and when the time of fond phansie and folly wore off by the ripening of reason , on thy coming to mans estate , then had you more reason far , more to mind and meditate on the great concernments of God and your soul ; I then lookt for seriousness , when you now could be serious , and serious enough in things of lower concernment , as for your calling and business , for getting wealth , and growing rich , to be great and high , and have abundance ; ah , how couldst thou studdy , muse , beat thy Brains , in the day , and in the night appointed for rest and sleep , how did thy worldly mindedness act thee ? thy mind running , thoughts intending , multiplying , with all possible earnestness , and eagerness ? Ah , friend , what have been the multitudes of thy musings , day after day , in such and such cases , business , bargains , purchases , and projects ? What an engrosser of thoughts hath Mammon been in thy covetous frame of heart , and what a most shameful excluder of good and heavenly thoughts continually ? Yea , I have to charge thee farther , before men and Angels , with thy studyings and contrivances , the deepest and most intense thoughts of heart thou hast had , for credit , applause , and honour , from men like thy self ; for rising , growing high , getting power , and being great in the world ; O how this , this , friend , provokt and engag'd your thoughts , studyings , plottings , all the soul-earnestness that was in thee , to be accounted and applauded , to be great and high ? but you never would be half so serious , spend any such proportion of time to get Honour that comes from God , and to be one the Lord commends .

Sinner , is not all this also true ? canst thou deny any one part of this charge ?

No , Lord , saith the Prisoner , it is all very true .

Over and above , thou hast meditated and devised , and that many and divers ways , for satisfying thy lusts in every way thou likedst , and wert pleased in : Meditated for mischief , taking revenge , which was none of thine , but mine , as now appears ; yea , for opposing good causes , persecuting the godly , such as would be upright in their Generation , and not be wrapt up in the wickedness of the times .

Ah what , of all others , what depths and heights of musings and devisings hath thy heart of hatred , thy keenest hellish malice brooded and brought forth against my Saints , these Saints that lived with thee , here they are before thee , see them ; there 's such a godly painful Minister , and there 's another , and there are all the rest you hated and opposed ; here , friend , are such Christians you have plotted against , and persecuted so often ; there 's such that lived in such places about you , there 's such who lived in the same Town with you , here 's one that lived the very next door to you , here be those who were in the same Family , of your familiarity , of your daily converse with , and your spiteful opposition to ; here 's such a fellow-servant , such a Brother , or Sister , such a Child or Parent , such a Husband or Wife , hated and scorned for godliness sake : This , this hath been thy manner sinner , from thy very first to the end of thy days , which have not been few ; all the thoughts of thy heart evil , all but steps in the long walk of the vanity of thy mind .

Thoughts thou hast enough , thy mind that meditated enough , was ever acting ; busie enough , but bad , thou wouldst not meditate the right way , on the best things , on holy and spiritual things , not in all thy time , so as to convert and turn to God . What say'st thou , wretched sinner , is not this charge , all this indictment , in every particular true , witnessed and proved to thy face ? Do not I , the heart-knowing Judge , know it is every tittle true ? and doth not thy own heart , thy own bosom , the Book of thy conscience , shew it to be true , cannot but yield it so ? Ah true , true it is , Lord , all in every tittle most true , I cannot deny it , nor will contend to justifie or excuse my self in the least .

7. Then sinner thou acknowledgest thy self , by all that hath been shewn and proved to thy face , and by thy own confession of all , that thou art guilty ; what sayst thou therefore to the whole charge ? Guilty , or not Guilty ? Guilty , guilty , Lord , What hast thou then to alleage , why sentence of condemnation should not pass upon thee ? Ah , Mercy , mercy , Lord , I beg mercy , I have only mercy to entreat ; O pity , pity , mercy I most humbly crave . No , no , it is now no time for mercy , for any pity , time was when thou livedst under the free ten-of it ; but now time 's past , now go thou cursed wretch , that wouldst never consider , never meditate ; go thou foolish sinner , thou lazy slothful sinner , that wouldst not take the pains , and dis-ease thy self so far , as to engage in a little thought-labour ; go thou stubborn stout-hearted sinner , that wouldst not stoop to take up this easie yoke , this light burden , of being sometimes rightly serious , of a now and then some few minutes time meditating and pondering matters spiritual and eternal ; but only worldly , carnal , and perishing matters , these , these were the things had all thy mindings , all thy seriousness and earnestness , and thy constancies of thoughts ; go therefore thou foolish , lazy , stubborn sinner into that place , which is prepared for all such as thou art ; Take him away , bind him hand and foot , cast him into utter darkness .

Most just , just and righteous is it , Lord , cry all the Bench of Saints and Angels ; full evidence , and his own confession there is , that he would not obey this righteous Law , would not use his thinking power , to think of thee , Lord Jesus , nor the things of thy Kingdom ; nay he would not bethink himself , think of his immortal souls highest concerns , but minded wholly other things than the main : O 't is most righteous , righteous Lord , that thou hast judged thus .

When the sentence is thus pronounced by the mouth of Jesus Christ the Judge ; when all that innumerable company of Saints and Angels have unanimously ( not one dissenting ) approved the righteousness of the whole proceeding , and just doom and sentence ; what then presently follows , but driving away from the face of Christ , dragging and haling to the place of Execution , thrusting into the pit of darkness , a filling up with scalding wrath brim full , and a sealing up , in that woful place and state , for ever and for ever ?

Ah , then thou that art and hast never , never been serious in minding the main concerns of thy immortal soul , serious in every thing rather than therein : O look , look to it before it be too late .

Ah , never be quiet , till thy spirit comes to this happy attainment , comes to fix and setle in seriousness of daily meditating , in walking this way with evenness and constancy , and so make it easie and sweet . Ah never be content , till from mindlesness and disuse of thinking thy thoughts the right way , acting the seriousness of them upon things that challenge it most , till thou comest to thy self , as Luke 15.17 . comest to humble thy self greatly , to say with deepest sorrow , self-abhorring and shame , O what have I done ? what have I been ? how many years have I run out , void of all due consideration ? how many and many millions of steps have I taken in the great Road of vanity of thoughts ? Ah how near am I come to the end of my days , or how near may my end , for ought I know , be , and so for want of thinking and meditating , I may perish for ever ? Ah at how low arate have I set my precious soul , set my body , my whole person , my hopes , my God , his Christ , his Spirit , his Grace , Heaven , happiness , & all my high concerns , that never thought them worth a thought , or a few thoughts in this way , this holy way of Meditation ? never weighed them so in the Ballance , unless to find them too light , outweighed by every worldly , every bodily and carnal concern ? O unwise , silly wretch , that I have all this time been , that I should deal thus by my self , be so cruel and so heedless , the foolishest adventurer , the most idle sluggard , to live in a lothness to be at the pains of a sometimes meditating and thinking , though the gains be , or might be , beyond all thoughts .

Ah , now therefore , now , now , if it be not too late , by the Lords help , I will begin to bethink my self , now I will set my self to do my utmost , now to make haste , and use all the means I possibly can to repent and reform , that I may be recover'd from my vanity of mind and conversation , and at last be wise unto salvation .

CHAP. V. Of being humbled for negligence in this Duty of Meditation , after experiencing the fruit and sweetness of it .

ANother improvement of this Doctrine is for due humbling of all such who after experiencing the success and sweetness of heavenly Meditation , both that first soul-seriousness , into which they were drawn , drawn by the Holy Spirit in effectual vocation , and grounding their so happy conversion to God , and believing in Christ ; and then likewise after their usual and daily exercising holy Meditation , that whence they have had so sweet Communion with God , those rare hours wherein they have been wrapt up , with that blessed Apostle , into the third Heaven , and tasted of those glorious and soul-ravishing pleasures and joys that are unspeakable .

Ah Christian , to experience so often the surpassing sweetness of this happy way , this path and walk to Heaven , and tread it no more .

1. To fail so frequently in that so needful daily Meditation , do it so little or so slenderly . 2. To take so seldom into that path of Occasional set and solemn Meditation , that also of so great advantage , large incomes of light and wisdom , warmth and quickening , strength and encouragings . 3. And to act no oftner that so easie , quick , and expedite ejaculatory meditating , whereby thy soul may give incumbrances and overcharging business the slip , take breath , ease it self , mount up to Heaven , make a short visit , and return refresht , quickened , and enlarged .

A Student never does himself such wrong , as when he reads much and muses little , for then he either receives in , or retains nothing ; or cannot manage his Notions : We never order and dispatch Affairs worse than when we Meditate least .

And so a Christian never loses more labour , does his soul-affairs worse , than when he muses not , and warms not himself by this exercise of Meditation . Divers profess a faculty and ability , as in Sciences and ways of Learning , in Mysteries and ways of Trading and Dealing , yet are but slender proficients , can do little but bungle , because they study and muse no more to know their own way .

Many Christians are but bunglers , to what they might be , make a large disproportion between their profession and their proficiency , their practice and their profit , because they meditate no more to understand their way .

2. The great , not only ignorance , but dead-heartedness and spiritual chilness , with the brokenness and unevenness of Christians in their walkings , arises much from a negligence in this Meditation ; either negligence of not doing it , but ceasing sometimes ; or negligence of slackness and slothfulness in ceasing fervency and industry for the manner . Davids manner of meditation , in the fervency and the constancy of it , will keep up Davids affections fervent and flaming affections ; and Davids constancy and evenness of conversation .

3. Little meditating makes lean Christians , of little life , little strength , little growth , and of little usefulness to others . Heb. 12.12 . There 's mention of feeble knees , which also occasions the going with no steadiness , and the not making of straight steps .

As it is oft in the body thus , from a failing in the head , obstructions of the Fountain , and feeder of sense and motion ; so this among others , this failing in Meditation , is a great occasion ( though there be divers other causes ) a great ground of Christians weak feet , and going no stronger and steadier : Meditation that should influence , stir up strength and motion , is obstructed , disused , and neglected ; Meditation must still lend a hand of help to every spiritual undertaking , first ponder , then proceed : We can perform nothing well in worldly affairs , without well considering ; so in spiritual matters , what duties can be well performed , what graces rightly exercised , what in all Religion that can be named , can be rightly ordered , if you mind not seriously , consider not before the doing it , as well as mind and attend it in the doing ?

Serious thinking is fundamental to all right doing ; O what are the innumerable advantages that thy constancy in this course would still bring in ? and what have been thy losses by neglect , and will daily increase upon thee by it ? Ah therefore consider , be awakened and strive to be humbled for all thy failings and neglects ; especially thy fallings off from , and disusings of this so necessary and excellent Duty ; look to thy first beginning in it , and thy making no better entrance into it .

First undertakings , if not so well and through , prove great inconveniences , and if not lookt after and amended , may occasion a less seriousness and care ever after ; but however they require a making up and bettering : that which serves a young , weak , and unexperienced Christian , must not serve a grown Christian , one old in his way .

O but be humbled for thy improving no more in this Art of Meditation , for being no better Artist , for having so little of this heavenly habit , and heart-readiness , from thy frequencies and constancies of not only acting , but earnest and vigorous strivings , which intend and strengthen , improve and increase the habit .

Be humbled for no higher attainments in this happy way , which we should be most perfect in & ready for ; in which we should still have an increasing and heightening complacency and pleasure to perform , with a striving to do it better , as to heart-readiness , better as to heart-power , and purpose , resolvedness against oppositions and hindrances .

Ah then look , mournfully look we , and with shame and self-abasings , on all and for all our failings , and for all our guilt contracted for this Duty neglected .

1. That our progress and improvement hath been so small . 2. Our inequalities and unevennesses so many . 3. Our fallings off and desistings , and lyings so long , or any space of time , before returning and recovering , and by our dis-using , contracting an unwillingness , a spiritual lothness , a doing with more difficulty , or by refusals and denying of doing this Duty , to thereby aggravate our sin .

Therefore , I say , for all these admitted and added , let us be deeply humbled before God , and mourn over so many and great neglects he hath observed in us .

Ah therefore say , I have sinned greatly in what I have done , 2 Sam. 24.10 . say , I will do so no more , Job . 34.32 . Ah , so to slight , to forget the concerns of God and my soul , to let my eyes be in the corners of the earth , to let my soul lose so its lookings , by eying vanity ; to imbezel my precious thoughts upon the by , and overlook the main .

May not my God come and challenge me for great unkindness , unworthiness , and folly ? What , thou my child to be so vain and unwise ? when thou hast to contemplate thy God , in his infinite all-sufficiency ; thy Saviour , in all his matchless beauty and fullness ; thy Sanctifier , in all his operations and consolations ; thy perfect rule , the Scriptures , with all the treasures of heavenly truths in them ; and when thou hast all the excellent and admired works and ways of a God , the condition of his Church and people , thy own souls state , and eternal salvation , together with all such things that continually stand full in thy view .

Ah , to have so many paths for the feet of thy spirit to walk in by Meditation , so many rare Objects , for thy Eyes entertainment and employment , and to thy sweetest solace , largest satisfaction , and yet in any degree , to miscarry the golden seasons of this so heart-enriching Meditation .

Ah may not my grieved God , and his grieved spirit , grieve and sadden my herein so sinning spirit ? may not my neglects of Meditation , not seriously and frequently thinking of him , and such things that nearly , highly concern him , justly occasion my Gods neglecting of me ? Neglecting me , by withdrawing his hand from his blessed impulses , infusings of heavenly thoughts , judging it not meet to give down good and holy thoughts , into a spirit distemper'd , diverted , by too usual admittance of earthly , evil , and carnal thoughts , and disuse of holy Meditation .

Who will plant the most precious flowers among heaps of poisonous weeds ?

Who will mix their richest , purest Wine , with puddle , dirty Water ; or their Gold and Diamonds among dirt and dung ?

Ah , this is the way for my God not only to withdraw himself , but to let Satan the foul Spirit loose upon me , to trouble me , to haunt me , to follow me , with all manner of disquieting and discouraging thoughts , with temptations of injury and stealing , revenge and cruelty , uncleanness and filthiness , and sinful sensualities , and such like evil thoughts against others .

Ah , may not this neglect of good thoughts and due Meditation , be justly met with , and expose me to the blackest and most horrid thoughts and temptations , such as those of Blasphemy , thoughts as thick as Hail , and that daily haunt me , darting horrour and Hell into my spirit , making my heart to tremble , and my hair to stand upright on my head ?

Ah , may I not ( if I amend not the sooner ) not come to that so sad and dreadful temptation , so contrary to Nature , the temptation of self-destroying , thinking it may be best to be rid of my trouble , though it be so horrid and unnatural , and will render the case so dangerous and dubious ?

Yea , may I not have self let loose upon self , my own heart to worry it self , my bosom opened , the Book of my conscience held open before me , and my eye held to a looking continually into it , seeing my sins set all in order before me , making me a magor missabib , fear round about , a terrour to my self ?

And to all , may not my God plunge me into the depths of dissertion , set himself against me , let all his waves pass over me , let me see and feel nothing but his wrath and Hell ; that I who would not meditate as I should , shall now nothing but meditate as I would not , meditate nothing but terrour ?

O therefore to prevent all this , or whatsoever may befall me on carelesness and neglect , O let me call to mind my former times , my former tastes and sweet solaces , had in my walking up this bill of Meditation ; those rare hours , sweet enlargements , strong consolations , happy and encouraging experiences I had when I kept up my vigour and constancy , as in others , so in this blessed way and exercise of holy Meditation ; and being greatly humbled , let me keep closer to , and walk with an evener foot in this heavenly path .

CHAP. VI. A perswasion to all such who never accustomed themselves to this work of Meditation .

IF Meditation be so necessary a Duty , let this then prevail with every one that hitherto hath done nothing in it as yet , or that which hath been to no purpose . O that this sin can be laid to thy souls charge , that yet thou art to begin to meditate of the great things of thy God , and thy own soul . That thou shouldest have so rare a power in thy soul , of thinking and meditating , a power also that is so active and busie continually , and yet never employed aright ; so great a Talent entrusted for use , and either hid up in a Napkin , or wasted and ravelled out in vanities , impertinencies , and wickedness .

1. Seriously , I beseech thee , consider , thou canst be no good Christian , no truly godly person ( whatsoever thou or others think of thee ) that hast been , and art no complier , but a refuser in this particular . Ah , this strikes thee home to the heart , dashes quite thy confidence and hopes , grounded on thy calling thy self a Christian .

That clear passage proves it undeniably , Psal. 1.2 . The blessed man meditates in the Law of God day and night : The least that this place can hold forth , must be a doing this duty in a course and way ; he that is a blessed man , is not only one that pretends to Religion , but practiseth and uses Meditation , hath an inward delight in the Law of God , and from delight in it , meditates on it , in a constancy and ordinariness ; not acts a now and then bare thinking , when others mention it , Ministers preach on it , or in the reading of it ; to think of it then when it cannot well be avoided ; but a serious and purposely meditating , a keeping up a conscientious and complacent constancy in it .

If therefore continual Meditation of the Law of God , his Word , and the Excellencies in it , be the character of a godly person , think well of it and thy own condition ; flatter not thy self with that kind of false godliness , which falls short of the true character of true blessedness .

2. Consider thou canst be no true subject of Jesus Christ , that doest not submit to this Law of Christ , this Meditation : It is in Scripture made one of the imperial Laws of the King of the Church , who gives every subject of his this charge , lays this command indispensibly , and repeats it frequently , records the examples of the Saints , who practised it diligently , as David and others ; therefore thou disownest this Law , thou disownest the Law-giver Christ , and so he takes it .

3. Ah then what is it that reigns in thy heart , that sits in the throne and sways , but the Tyrant sin , sin that hath dominion over thee , sin that is the great obstruction and hinders thee , sin that is the great Biass of diversion that draws thee quite another way ?

1. It is meerly the vanity of thy mind , in which thou walkest , that keeps thee from walking this way .

2. It is thy sinful folly ; the wise in heart will muse and consider , and most consider things of the most concernment , what is it which hath made all the spiritual fools , but sin ? The Scripture fool is the sinner , and wherein is the folly seen more , than in not considering things most considerable ?

3. Thy not meditating , it is from the tydes and currents of unmortified lusts ; lusts in dominion and reign , lusts that ingross thy thinkings , lusts that engage and set thy thoughts on work , and intend them .

In every predominant lust there is a predominant scope and tendency , an end and aim that gives the rules and laws ; as therefore the lusts aim lies , so all the thoughts and seriousness are levell'd ; as the lust-aims and marks are , so are the mindings : If lusts of sensuality , riot , drunkenness , uncleanness , and voluptuousness ; if these or any of these be predominant , all the strength of the mind and its musings run out at that leak , that passage .

If covetousness and worldly mindedness be predominant , all the studyings and thinkings run down , and are carried away by that outlet .

If pride , vain-glory , and affectation of honour bear sway , then the thoughts and contrivances act up all that way , climb up that Hill .

Thy serving lusts and pleasures , being inslaved by them , is the ground of thy thoughts subserviency to them ; they set up an exclusive of good thoughts , shut the door against all godly seriousness , turn the Engine of the thinking power into an instrument and forge , for themselves to act a sinful seriousness , to farther only the satisfying of them .

I have read in Pliny , that the Romans attempting a discovery of some more unknown places of Africa , could not proceed and succeed in it by reason of the innumerable sorts of Serpents and poysonous creatures , which filled the Country . Thy heart is like that Country , full of dangerous lusts , which over-run it ; there is the true reason why thou wilt not , canst not meditate , because the predominant lusts in it engross and enslave the whole thinking power , lusts rule thy lookings , thy hearts sinfulness hath seised thy seriousness , sweeps all thoughts in to it self and service . One lust shares now one proportion of thoughts , another lust goes away with another part , and so among them all , who take their turns in thy heart , they gather up , and appropriate all thy seriousness and vigour of thoughts , all that are to any purpose ; all other thinkings are so short , slight , seldom acted in comparison , that they amount to nothing , millions of them make no more than motes in the Sun would contribute to make a Mountain , because there 's commonly nothing of seriousness in them ; when they are acted toward things spiritual , they are but smoke or chaff that flies away : And consider why lusts have thy thoughts so enslaved to them , it is because lusts and sin have that Empress of thy heart , thy love ; for as thy love is , so are thy thinkings ; thou pretendest thou lovest God , and with all thy heart , but 't is no such thing ; that which hath the love most , hath the eye most , Vbi amor , ibi oculus , as the common saying is ; who ever could truly say they loved any person most , and thought of that person least , but of other things every day and hour more ?

O consider this well , how evil it is thou meditatest not by reason of thy reigning corruptions and lusts that will not let thee meditate ; and lusts have thy thoughts from having thy love .

4. Why as to thy own frame of spirit is there a neglect of this holy Duty ? it is from sin reigning in the relishing part , the palate of thy soul ; sin that takes away thy taste , and makes godliness unsavoury : Those that are after the flesh , savour the things of the flesh , Rom. 8.5 . Ah , not to meditate from such a sad cause , from a not savouring the things of God! finding no sutableness , no sweetness , no pleasantness in spiritual things ! none in the Word and ways of God , in the precious promises , heavenly graces , glorious priviledges , given to the Children of God! none in an infinitely sweet and blessed God , Father , Son , and Spirit ! none in the things above , but all in the things below , not because they have no savour or sweetness in them , but because thy carnal heart hath no principle of savouring of them !

5. Nay is it not from sin that lodges and breeds in thy bosom a hellish enmity against any thing is holy ? Rom. 8.7 . The carnal mind is enmity to God , and so against every thing that comes from God . Ah but sinner , this is the blackest thing in thine or any bosom , this is the loathsomest thing in all the world , 't is the chief feature and lineament in the face of Satan , the most abominable part of Satans heart , and the very worst thing in all Hell ; nothing is , or will be more evil in Hell , than their enmity , boiling up , and running over continually against God .

6. But who is he that hath unhinged thy heart , in respect of this Duty of Meditation , that acts thee to this awkness , and bars the door against it ? is it not Satan that dwells and rules within ? Satan that is thy souls implacable Enemy , and the great adversary to this Meditation ? And what is his reason of hindering thee , his grand reason , but that he knows this to be the way of coming to a mans self , and converting to God ?

Of all such things that are dispositive and assisting to Conversion and Faith , Satan is the grand enemy to this consideration and meditating of a mans spiritual condition ; if thou wilt do Satans will , and gratifie him the best thou canst , if thou wilt give him the best security of utter undoing thy self , let him see and know thou wilt not consider and muse on thy souls concerns , but look quite another way .

7. Whither do thy thoughts sink and soak , but into the base Earth , and in the base things of it ; he that looks with his bodily eye , if he looks not upward , may look many other ways than downward , right forward , on the right , or left hand ; but thy soul's eye , if it look not to things above , it looks downward to the things below , Col. 3.5 . the base dry earth drinks up all thy thoughts .

8. When wilt thou begin to think , to think to any purpose indeed , when will that time be ? shall it be when thou art most timeless and heartless ? when thou hast least leisure , least fitness , bodily fitness and disposition , of ease , strength , spirits , and senses ? when thou hast least heart-fitness , of desires and willingness , which with time will wear away and be less ?

The longer thou disusest thy self to good and setious thinkings , the less fit and disposed thou wilt every way be , and the more will vanity of thoughts grow upon thee , dye thy mind into the grain Colour of habitual vanity ; the more will thy heart grow up and ripen in an aversness from all good thoughts , harden and grow more sinfully and desperately set against seriousness , all such meditating as is necessary to true repenting .

9. Wilt thou defer thinking and considering till it be too late , till time and the season of grace shall be no longer , till life , and soul , and Heaven be irrecoverably loft ? Wilt thou lose this short time here , till thou comest to an Eternity of time , to think of thy neglects of thinking ? to muse when it will do no good , when musing on thy not musing and meditating , will turn into torturing and tormenting thee for ever ?

Ah , therefore now while it is call'd to day , now while thinking may do thee good , good to converting and saving ; ah now bemoan thy self , and sad , so sad , dreadful , and dangerous state ; never rest or be quiet till thou becomest a serious person , one that useth his thinking power to the right end , and in the right manner , to meditate thy self home , as the Prodigal did home to his Fathers house , to be received with great joy .

1. Consider therefore , this is one part of wisdom indeed , of wisdom for thy self , when thy soul concerns have their allowance of due consideration .

2. Never expect a cure of that worm , that Wolf in thy breast , of those gnawing , grinding pains , and terrours of conscience , until thou by consideration come to convert and turn to God .

3. Never wilt thou taste of peace of conscience , joy that is unspeakable and full of glory , until thy thoughtvanity be healed , and thou becomest a seriously meditating person .

1. Therefore begin at that first Meditation of thy unspeakable misery under sin , Gods wrath for it , death eternal awaiting thee , and which by deaths soon coming may seize thee , and seal thee up in it for ever .

2. Labour , that consideration may rightly issue in an awakening thee out of thy deep security , in a contrition of Spirit , and a right preparative humbling , dashing thy pride and carnal confidence .

1. To fear exceedingly , for thy so great misery and danger , by being under so great wrath of a God , and the curse of his Law , Act. 16.29 .

2. To sorrow and mourn deeply for this thy misery , thy mirth and laughter being turned into heaviness , Jam. 4.9 .

3. To despair of help in thy self , see the insufficiency of thy own goodness and righteousness , and of thy own ability of wisdom to devise , will to chuse , or any power of thine to save thee .

4. To come from former carelesness and negligence , to an earnest care and desire to be cased and delivered , Act. 2.37 .

2. Then being weary and heavy-laden , endeavour the second consideration of the way of relief and help .

1. By pondering the infinite love of God , his willingness to receive broken-hearted sinners to mercy , pardon , reconciliation , adoption , and full salvation .

2. The fullness of Redemption in Christ freely offer'd to all .

3. By pondering the Promises of salvation , righteousness , so perfect and glorious pardon , so full of all graces and happiness : Christ must be received in the Promises , rested upon as sure , good , and free .

4. By earnest , often praying for grace , faith , and other graces , a new heart , and new principles , which will introduce a new power , and make godliness in all the duties of it , and this of Meditation , sweet and easie .

CHAP. VII . An Application to such as are godly , and have tasted the sweetness of Meditation .

2. Vse of exhortation . THE next perswasion and instigation is of all such who from a right principle planted in them by heart-changing grace , and their experience from often and usual practice of Meditation , have tasted the benefit and sweetness of it ; to take heed of neglecting it , and to endeavour a constancy and improvement in it .

As there is nothing harder than to hedge in the thoughts and govern them , so how hard is it to make them keep and beat this path of Meditation , to have the soul go , as with Hinds feet , most readily and with enlargements of steps in it ? The holiest heart is too apt to flag and be weary , in the best path-way to Heaven .

Meditation hath a strong and active Enemy in every bosom ; when any would do this good , evil is present , in backwardness to it , regret and reluctaney rises up , puts in a caveat , hangs a weight and clog to hinder , which watchfulness and resolution must spy out and cast off : Cast off every weight , saith the Apostle , Heb. 12.1 . Every weight the flesh casts upon a Duty , the spirit must cast off , and then run ; sin at all times can easily beset us , and now at this time we may easily find it .

How easily will sin beset us with excuses ? how easily with whole Troops of Arguments will it charge us ? how easily with swarms of diversione , diverting thoughts , purposes , affections , will it seek to warp us ? this thing , and the other , and a third , and a thousand , that flye about as thick in the heart , as motes in the Sun-shine .

1. Meditation is harder than some other Duties of godliness ; for in other Duties the body comes in , as an assistant to the soul , and lends a hand of help : As in praying , there may the voice come in , which is a great furtherance , keeping better up the minds intention , and keeping better off deadness and distraction : In reading , the eye is exercised , and the mind is the better , as to attention and heeding , if not to heat and intention : The eye affects the heart ; so preaching hath the ear to convey and make the better impression : But in Meditation , the soul acts single and unassisted , without a stirring up , or exciting by any sense , or any help from the body , and so it is the harder , as the condition of our Nature now makes it : In the state of imperfection , we need the bodies help to farther the soul in its workings in some sort .

2. Meditation hath least opportunities of coming under observation of others , and thereby less provocation and encouragement for doing well , by either bad or good , before whom , in other cases , our light should shine , and God by them be glorified .

3. Meditation is hard , in that it is an acting of the quickest faculty , and the most slippery piece of the soul ; nothing is nimbler than the thinking power , no act in the world quicker , and of more expedite motion than that of a thought , and nothing sooner slips off the object , or thing acted upon , and makes a way faster to a new , than the thinking faculty ; like the Bird put wild into a Cage , the door is no sooner open , but she is gone .

Meditation is harder , being not bare thinking , a flash , a sit for an instant , a touching ; but a fixing and stay of thoughts , a detaining them , which otherwise are as Oyl in a mans right hand , that will not be retain'd : A carnal heart counts all Ordinances , and spiritual engagements , but coming into bonds , tyings with Cords , longs to break them and be free , so doth it by this Cord and tye of Meditation ; it 's harsh work to the flesh .

O it 's a most high attainment , to be able to say , O God my heart is fixed , Psal. 108.1 . fixed as to the purpose of heart , the choice and intent of the will , so to have the head , the mind , to cease the rowling , ranging vanity and slipperiness , and to act fixedly in the way of seriousness , not be a light-headed , but a musing man , a person of ponderings , and thought-stayings ; like the Bee that lights on the Flower , and stays to have the Honey with her e're she removes .

4. Meditation is the harder , in that Satan hath greater power upon , and more immediate passage to the faculty of imagination , than other faculties of the will and affections ; he works not so immediately on the will and affections , as upon the imagination , and there he endeavours interruptions by his injections and suggestions ; there he endeavours diversions to think quite another way from the work in hand , and disturbances , casting in by-thoughts , and sundry objects of different or contrary nature to the duty we are in .

As Satan fill'd Ananias heart , but first by filling the imagination with thought of covetousness ; so he can cast suddenly into the best heart thoughts and apprehensions , when about the best work , to disturb and hinder .

Besides , consider his malice is great against Meditation , knowing how great advantage comes to us by it , and how much disadvantage to him .

Satan is much prejudiced by ponderings ; he ever watches when this work is taking in hand , and therefore Christian , thou hast greater reason of taking the greater heed ; to watch him that so watches thee , to fight him that fights against thee , and so envies thee the help of this Ordinance , that would not have thee enjoy the freedom of one good , one serious thought , but is casting the dust of evil thoughts in the eyes of our minds , when they are looking up to Heaven , but principally he envies and opposes seriousness , searchings and dwelling of thoughts upon spiritual things .

Satan deals with us here , as deceitful Courtiers and Councellors have done with their Masters , diverting them from minding their affairs , and all right seriousness , by pleasures , and new devices , under the pretence of freedom from incumbrances , and trouble and enjoying themselves ; but that hereby they might more securely prosecute & compass their own private interests . Satan had rather we should do any thing than keep up a seriousness in Meditation ( or any other holy Duties ) which may keep us awake and in a watchful posture , against his enterprises .

5. Meditation is the harder , by reason of the exemplary mindlesness of so many , we daily meet and converse with , who refuse and slight all seriousness , as unnecessary niceness , or neglect it , out of slothfulness , and lothness to trouble themselves .

Bad Examples are very infectious , apt to convey a secret poyson into mens hearts , when they heed them not ; by touching this pitch , the best are ready to be defiled .

6. Meditation is like the road or passage , where many things meet us , justle us , and are ready to turn us out of the way ; cares they strive to come in , businesses and multiplicity of affairs , sudden emergencies , and sundry things , that may attempt to interpose ; and these , if our watch and guard be not the stronger and stricter , will miscarry the Duty .

Yea sometimes one Duty may drive out another ; often we let holy duties interfere , and cross each other , hearing , praying , and the rest , sometimes there 's hastening from one to another , sometimes letting one detain us so long , that others are cut short , and so helps are turned in part into hindrances , opportunities for some Duties into obstructions to others , when godly prudence allows every thing its season and due proportion of time .

The external hindrances to Meditation are many from common business , and things of this life ; and we often create our own hindrances by our sloth and imprudence , not carefully redeeming and wisely ordering our times and opportunities .

Ah then my soul , if Meditation be so high , so hard , as to its spiritual nature , and hath withal such Enemies and oppositions , look to it then I must the more cautiously , but not less resolutely perform it .

The Moralists say , that difficulty is eos virtutis , the incentive and heightener of magnanimity ; to a great and heroick spirit nothing must be so great as to outlook it and discourage it : The greater and braver fish swim against the stream ; the noble Christian by difficulty and opposition is caution'd , but not cowed out .

If there were nothing to set against and weigh with the former cautions and arguments from Enemies and opposition , if no high inducements and advantageous arguments to put into the scale of perswasion , to weigh against such as fill the scale of diswasion , it then might the more reverse and turn the edge of thy courage ( yet arguments from evil and mischief , in many cases are sufficient alone ) the danger of an armed Enemies approaching , as in Jacob's case ; the danger of deadly poyson , prepared for thee , or infection coming very nigh thee is enough . But we have encouragements , and those in full measure , pressed down and running over . As Elisha to his servant discouraged , when encompast in Dothan , we have moe with us than against us : What if there be a principle of flesh , that makes opposition ; yet thy principle of spirit and grace , is a real ground of hope and help : If thy grace , Christian , be true , though but a grain of mustard-seed , it will live , and hold , and act and grow , act into endeavour and striving till it overcomes : A principle will help thee .

1. Consider , a principle introduces an inclination , a bent and tendency of heart against the inclination and contrary tendency of corruption , Psal. 119.112 . and it 's a principle must live , and the contrary carnal principle must die ; Rom. 6.11 . Reckon your selves dead unto sin , but alive unto God : Sin as to the purchase of Christ is dead in the Saints totally , and it is dead in the habit and root initially and in part , in respect of the communicated and inherent grace of Christ , which upon union with Christ , begins the death of sin in mortification , Rom. 6. 2. A principle , besides inclination and tendency , introduces power and ability ; as the Flesh hath its power , so the spirit and grace hath its contrary power . 3. A principle introduces facility ; though the Flesh makes Duties hard , yet the Spirit is ready , and makes godliness easie . 4. A principle introduces delight and complacency , the Flesh acts reluctancy , the Spirit delight and pleasure , Psal. 119.47 . 5. A principle works holding on and constancy , Gal. 5. as the Flesh lusts against the Spirit , so the Spirit against the Flesh ( Psal. 119.12 . last part of the verse ) not only begins but holds on ; a principle will help you to hold on , for God will hold that on , Phil. 1.6 . He that hath begun a good work in you , will finish it to the day of Christ . 6. A principle is blest , by the using of it , with progress and growth ; the flesh that shall decrease and waste , but the grain of Mustard-seed shall grow to a great tree , Math. 13.32 . 7. A principle shall be crown'd ; by contending and striving , with glorious conquest and victory ; the Spirit wars against the Flesh , and it conquers in the issue , by its still warring ; judgment is brought forth to victory , Rom. 8.37 .

Ah , never be discouraged for any thing within , be very sensible of sin within , and the stirrings of it , but sink not under the sight of it , take thou encouragement , Christian , to fight it , and to subdue it ; if thy hearts badness appear , its backwardness and crossness to any Duty , know you can get nothing by giving way , but by going on and striving ; and use this herein as thy rule , wear out thy own backwardness to and weariness in a Duty , by doing it in a resolved constancy , wear out the indisposition to duty , by doing that Duty , and doing it fervently .

2. What if Satan be such an Enemy , yet have we not more and stronger with us than him ? we have the holy Spirit that helps to pray , and he will help us to meditate .

If he sees we are labouring to get up the Mount in Meditation , he will give us his hand to help us up ; if Satan and all Hell be against us in this or any other Duty , he will be for us , yea , Father , Son , and Spirit are and will be all assistants to us : Do we not use to say , God came in at such a time , in such a Duty ? He delights to see how the pulse of thy spirit beats heavenward , how the eye of thy soul looks upward , how it fixes its looks of heavenly love upon him ; he delights to help up thy heart in its holy Meditation , to help it tower up to Heaven , to taste of those surmounting glorious delicacies , prepared for his beloveds entertainment and highest solace .

What others in their exemplary carelesness , hold forth what their mindlesness is , they use ; must not have any impression of discouragement , or prove to us any impediment .

It is no staying till we can take every one along with us in our journey to Heaven .

Neither must the example of any , the highest , the greatest , the richest , the wisest , and learnedest , the nearest related , the dearest affected , nor any under any consideration whatever , have that ill influence upon us , either to discourage or divert us , weaken our hands , or hinder our making straight steps in this blessed path of meditating diligently upon heavenly things .

Neither let the cares and pleasures , business and affairs of this world , hinder this soul great affair of serious Meditation in the seasons of it .

The Saints of Christ in all ages have found a way to this duty , as well as others , and that through the throng , and multiplicity of crowding and justling occasions . As it is said of our Lord Christ , in Luk. 4.30 . when they of Nazareth , angry with him , thrust him out of the City , and would have cast him down headlong , he passing through the midst of them goes his way ; the Saints of Christ have made their way , passing through the midst of businesses and emergencies , troubles , and disquiets . They had a wisdom given them to find out a way , they had a will , a purpose , and resolvedness fixt , so as to overlook and overcome obstructions and lets , from throngings of business , and multitudes of still successively interposing diversions : That holy David who had so many highly urging and pressing occasions , as no man now , whatsoever he be , can have more ; yet he made his way continually through all the throngings of so high importancies , and most urgent affairs ; he had a wisdom given to find a way , and a will to resolve to Meditate , and he did it daily .

Psal. 119.48 . He says he will meditate in Gods Statutes ; when he so determined , certainly he did it not rashly , and without consideration of his many occasions and weighty affairs , and those great diversions which he might after meet with at home and abroad , in Peace and War ; yet thus he resolves : And Psal. 119.97 . he saith it , and to the Lord himself , that he did it , and all the day ; first he saith he will , then saith he doth meditate , and saith it to the all-knowing God .

It therefore hence appears how feasable and practicable this Duty is ; notwithstanding cares , business , troubles of all sorts whatever , from the world and living in it , there is an attainable will .

1. A godly heart may come to say I will , may set an universal purpose of heart , a firm purpose , and a purpose of equal extent , to the whole latitude of Gospel Duties , and whatsoever the Word requires . 2. And likewise he may have a latitude of wisdom , to understand his way , every way he is to walk , Prov. 14.8 . The wisdom of the wise is to understand his way . Psal. 119.98 . Thou hast made me wiser than mine Enemies ; and 99. I have more understanding than my teachers : There David discovers he had wisdom for his way , and how he arrived at such a height of wisdom , and directs us how to come by it . 3. And as a Christian may come to say he will do such a required Duty , and arrive at the wisdom of doing it , so by grace he may come up to an answerable extensiveness of practice and performance , walking in all the ways of the Lord , as Zacharias and Elizabeth , Luke 1.6 . David oft professes his both universality , as of his heart-purpose , so of his practice , as the 119. Psalm , and others , abundantly shew .

Yet first fixing our purpose in the strength of Christ , then following after the wisdom of our way , making it a grand scope to attain the wisdom , the right and sure wisdom of our soul affairs , to be Artists in Religion ; and then falling close to practise what we resolve and understand ; this with Christs help will make our work , any work upon our hands to prove easie , Prov. 8.9 . They are all plain to him that understands , easie the old Translation hath it : we have a saying in Divinity , Iter ad pietatem , est intra ipsam pietatem , the way to godliness is within godliness ; that is , the way to learn it , is to act it , and the way to facilitate and make it easie , is by exercising our selves still in it , setting upon , and keeping up the practice of it : He that doth much in it fervently and frequently , will come to perform with increasing facility : Slack and listless doing , slight and negligent performing may come to loathing and leaving , end with the disadvantage of a far worse temper of heart-aversness than there was at the first .

Formality in Religion ends oft in falling first off from it , and then falling out with it ; contrarily doing with care and fervency , encreaseth spiritual strength , and the encrease of strength makes the work more easie .

In using to do it earnestly , we arrive at a doing easily : O therefore let every one be highly encouraged to hold up our constancy in this excellent Duty , to walk with an extensive and increasing evenness and equality , in this so pleasant high road to Heaven , both in daily Meditation ; in that for the entrance , and that other for the ending of the day ; in also the occasional solemn Meditation , that rare way of spiritual improvement in wisdom and heavenly warmth ; and in that way of Meditation , by short and sudden ejaculations . This threefold cord will draw strongly Heaven-ward , will make thy soul go from strength to strength , from warmth to warmth , from pleasure to pleasure ; make thee keep upon the wing , mount up aloft , and not be weary by the successive varieties , and the abundant sweetness flowing hereby into thy bosom ; and to winde up this instigation in a word , 1. Is my heart dead at any time and listless , how soon will Meditation quicken it , and reduce it into activity ? 2. Is it barren and unfruitful alone or in company , what rare rich matter can meditating bring in , and spread over the barren soil of my spirit , and make it soon put forth fruitfully ? 3. Is it chill and cold , without wonted warmth and vivacity , what fuel can it fetch to kindle a fire on this hearth , fuel from Heaven and Earth , from the Word and Works of God , and all sorts of objects whatever , spiritualizing them for my use , what sparks can it strike , what coals can it kindle and blow up into a flame to thaw my frozen heart ? 4. How high a preparative is Meditation to prayer , to enrich it with choicest materials , to enliven it , and make it burning hot in holy fervency ? 5. How rare a dispositive to hearing the Word of Christ , to open the everlasting doors of the heart , to widen the heart for a letting in more freely of heavenly Truths , and increasing the good hearts treasure , to make us swift to hear , to hear with the largest and liveliest affections , readiest purpose , most raised and fixed resolutions , to receive and obey the Word in every thing , most abundant readiness to be moulded into the form of Doctrine that shall be delivered ? 6. What an efficacious helper is Meditation to spiritual digestion , and reducing divine Truths into sound and good nourishment , which miscarry in others for want of due meditating ?

And what a mighty assistant is it to holy Duties ? what is there performed wisely and with vigour , unless directed and assisted by Meditation ?

For to make the instigations more full , we may look back to the ends of Meditation , and the afterward grounds were given and enlarged upon , which being many , will be too long to repeat .

Two things only remain to finish this Improvement .

1. The Evidences and Characters of a right and due Meditation . 2. The Directions and Rules for the best managing of it .

CHAP. VIII . Of the Evidences of a due Meditation .

FOr the Evidences of a due and right Meditation , it must have the Nature , Properties , and Attendants of it ; and therefore it is not to be taken up as a custom , as a thing made to stop the mouth of a calling and urging conscience , or a meer acting for Notions , a study and search of Curiosity , to know Novelty , or to know much , and be able to hold discourse with others .

But it must have a higher nature , purer ends , and be performed in another sort , then an only wise or a learned man , yea then any formal Christian can act or compass of himself .

And for the Characters of a right holy Meditation , there will be no need to fetch any other lights of discovery , but only to take up and hold those to this intendment , which were opened in the discovery of the nature of divine Meditation .

1. As making it our real and high obedience to God , the soveraign Lord of our souls , and to the golden Scepter of his Word in that express Law of his , laid upon the thinking power , and grounded upon the high and infinite obligations he hath on us , to impose this thought-tribute , and homage , a pure obedience to him , and doing his will herein .

He that meditates aright , hath been taught and learnt to obey God , to yield it to him as his due . I am under my God , saith the right Christian , and infinitely obliged to all which he commands me . This among others , is one of his righteous and holy Laws , one great signification of his Royal will ; I must not , will not deny it , dispute it , or put it from me , but comply freely with it .

And this comes from that spring , that root which lyes at the bottom of the heart , that supereminent love to God ( the holy hearts chief good ) and the great ground of all right obedience .

Rom. 13.10 . Love is the fulfilling of the Law , and so is it the fulfilling of this particular Law of holy Meditation , love to God , so infinitely excellent in himself , and who hath so unspeakably loved the holy soul .

Therefore if it be the right and genuine obedience , it hath this high , this warm spring of love running in this channel , this of Meditation , an over-powering constraining love that breeds this thinking , this looking of the soul in Meditation .

O therefore try if this heavenly love hath first been planted in the soil of thy heart , if from a new heart circumcised to love the Lord above all ; that thence thou comest to love Meditation , because thou lovest the Law-giver first , who writes his Law , and writes this particular Law in thy heart by love to it , by making thee a lover of Meditation .

2. If Meditation be genuine and right , then is it from a choice of will , wrought up by the power of holy love subduing and mortifying carnal and formerly predominant unwillingness and stubbornness , reluctancy and refusals of this work , and framing it to willingness , freeness , and fixedness of purpose to do it , and hold it , Psal. 119.48 . I will meditate , saith the holy Psalmist ; Meditation arose from resolution , from a will fixed , and that arose from love acted , and working the will to resolution . Therefore in the 97. verse of this Psalm , he speaks it to God himself , O how love I thy law ! and what fruit doth this noble root of love put forth ? it is my meditation all the day : Meditation of the Law proceeds from love to the Law .

Love lay at the bottom , and that engaged the will into a firm resolution to meditate . Never is the will freer , and its purpose firmer , then when love inclines and engages it . The highest and strongest resolutions that ever were taken up by any holy heart , were the rare products and sweet fruits of heavenly love , love efficaciously exciting the will , winding it up to the top , and then fixing it fast .

3. Where the work of Meditation is right , the aims and ends of it are pure , spiritual , and holy , it is carried beyond and above self ; it is an acting with self-denying : self is neither the total , nor the predominant ingredient in this undertaking .

That which Christ calls for , of denying a mans self , Mark 8.34 . in the extent of all Christianity , must particularly be performed in this duty .

Self - seeking must not be uppermost , not the main intent or inducement : For this is the Sphere an unsound heart moves ever in .

The aim and end in the best natural man is never higher then self , and no other really then self , and that because he chiefly loves himself .

But a right work must be aimed and acted above all to the living God . Therefore Zec. 7.5 . God tells them their fasting was not right , because they did it not to God ; so is Meditation , or any other duty not right , if it be not to him , aimed above all at his Glory .

In this respect therefore , Religion is in Scripture called Godliness , because it is a frame of spirit acting above all self-ends and inferior respects , unto the living God above all .

So Heb. 9.14 . To serve the living God ; works not done to the living God , are dead works ; a living work is aimed and level'd to the living God .

The end more particularly must be the glorifying God , 1 Cor. 10.31 . Do all to the glory of God . If eating , drinking , and such inferior things , then much more holy duties must be done to Gods glory .

There must be an inward powerful principle that can aim so highly , really , and an acting of that principle that God is actually glorified .

It is not enough to say we do , as many erringly affirm , they aim their duties , when they never had first that right principle of Holiness wrought in their hearts . Without the principle of Holiness it is impossible to have holy aimings , holy ends . It 's impossible without an eye to see to level at a mark .

Wheresoever there 's a right doing , there 's a potent elevating principle , that sets the spirit above the predominancy of self-seeking , and acts it into a reality of God-exalting above all , that kindles and inflames the soul into an ardency of desire , love , delight of glorifying God in every undertaking .

This is unspeakably sweet , and heart-gladding ; nothing pleases a holy heart more then when the heart below can run in some degree parallel with the hearts of Saints and Angels above , in hallowing and advancing the highest God , and his Name .

Try we therefore if our meditating be a real acting up to the grand scope and highest end , the exalting of God , if his honour be indeed the preponderating inducement and greatest soul-aim .

2. Happiness and our own Salvation was the next aim formerly mentioned , happiness propounded and declared in the Gospel , and no other . To this next subordinate end must all the golden lines of holy duties tend , here they must center . Every right duty must be a real levelling at Gospel-happiness , that which God proffers , and Christ hath purchased .

If Meditation be right , it is a part of true wisdom for our selves , Prov. 9.12 . Wisdom to salvation , as really aimed at it , as any marksman aime at his mark ,

God , next to himself and his glory , allows and requires to look and seek , labour and strive for eternal life and happiness ; and all our duties , as they are subservient to his glory , so our own happiness is complicate and wrapt up in it , yet not above it , or equal with it , but next under it . Accordingly therefore , in this duty , as in all others , our aim at happiness must not be a meer self-seeking , it must not terminate only in our selves ; but our own happiness must be aimed at for glorifying God by it .

We must aim at happiness , and being in Heaven , thereby to be in a most perfect state , that we may attain the most perfect principle for the highest exalting of God .

Althugh in Heaven , seeing more , and tasting more , and having the vessels of body and soul filled up with glory and happiness , makes our state more glorious ; yet the end of that seeing , tasting , and all enjoyings there , are to put us into a most perfect capacity , highest heart-readiness , and alacrity , upon the most over-powring incentives to lift up to the utmost the glorious praises of God . This then is a very considerable particular , that besides glorifying God , the supreme end , aiming at our own salvatition , must be more then for our selves .

We use to speak of several spiritual ends relating to our own spiritual good , which we are allowed to set up , and seek , and strive after ; yet all these must have this reduction , must all have this glory of God for their chief end .

The last end , as hath been said , gives the rules to all both subservient ways and ends .

Therefore in our examination , let us take in all the spiritual ends before spoken of , for heavenly light and larger knowledge , for a spirit of wisdom to be wiser to salvation , to be warmer at the heart , melt off all incumbrances , make up to Heaven better , to fix our resolutions firmer , strengthen our grand purpose of still walking with God , to stablish our course , and make straiter steps for our feet , and to press harder to the mark . Are our spirits acted to these aims , and all those other , Meditation is so excellently and usefully appointed to ?

2. Do we meditate in the right way of calling off our thoughts from impertinencies and diversions ?

Do we set a strong guard upon our spirits , and watch them diligently ?

Do we act Meditation in bending our minds to it , strive to act with all seriousness we can ? Do we act searching and pondering , and keep up constancy of thoughts till we both bring our hearts to the heavenly temper , and the duty to the kindly issue it should have , and cannot be content with any thing , but that a God who sees our actings will approve of ?

CHAP. IX . Of the Directions relating to Meditation . First , for such as would begin .

AFter some Characters given of a right Meditation , I shall next speak of Directions or Rules to be observed about it . The Rules must be suited to the several sorts of persons that will set upon this work , or proceed in it with success .

1. If it be a person who would enter upon this way , being sensible of the sin of hitherto neglecting it , and is now willing to be advised how to perform it .

Then consider , it is no undertaking it , or hope of doing it aright , and holding on with constancy , and to the spiritual advantages of it , unless there be an endeavour after a right principle , a living spring within to found and still feed a due performance of this spiritual work .

To undertake it without , thou wilt find it too high and hard , arrive at the best , at a formal doing , a slight and overly doing , and in the end grow weary of it , and cast it off , and so return to it no more .

Therefore thy great intendment , to which thou must bend thy self and whole soul ( which should not , must not be given over , until it be effected ) is to make sure of a new heart , this will bring in a new power , a new principle , introduce a bent and inclination of spirit , a love unto it , a firm and abiding purpose , a rooted resolution for doing it against all difficulty and opposition . This will make the duty of Meditation easie , and also sweet ; by the pleasure and advantages found in this heavenly way , thou wilt be encouraged to hold on , success will encourage thee , that will sweeten the way to thee , and help to stablish thee in it .

Though thou canst not change thy own heart , and make it new , lay in a new principle of Holiness ; but it must be God who gives the new heart , Ezek. 36.26 , 27. And works the will and the deed of his own good pleasure , Phil. 2.13 . Yet as he calls thee to convert , and in order to thy converting , requires thee to consider , and bethink thyself ; so is it thy necessary and important duty to consider and ponder deeply and frequently those things , and in that manner & order which are most effectual to that end , & which God uses to set home . For by putting thy self into Gods prescribed way of seriously and frequently considering , thou mayest meet with a help , with God helping at last , who helps them that seek him diligently , and give not over striving .

That relation is remarkable of the bad Son whom his father dying , calls to him , and gets him to make this promise , That every day he should for but one quarter of an hour meditate of some one thing or other , what he would . Accordingly he every day employs a quarter of an hour , or some time in serious thinking : But this at last most happily issues in serious considering his sinful state , and a real converting to God at last .

Thus often it hath come to pass , when persons have set themselves to consider , as God in Scripture exhorts , it hath ended in a true returning ; so the Prodigal is described , Luke 15. So Ezek. 18.

If thou art very desirous more particularly to be here directed what to do to obtain the right principle , and thence the right way of acting this duty and others in the holy and spiritual required manner .

I must not engage far in so large a point , yet if I exceed something , it will , I hope , get pardon . Only I shall mention some particulars more necessary for this so weighty a concern .

If really and in good earnest thou wilt engage , strive to purpose for obtaining a sure principle of performing this or any duty aright , a principle of Grace and Holiness , a new heart , and a new spirit .

1. You must go about it with the greatest seriousness that ever thou canst , and endeavour the firmest and strongest purpose for prosecuting it , till thou hast attained it . But then thou must see thy utter inability without Gods lending a hand to help thee in so high an undertaking .

It is thou must endeavour , but God he must draw thee . Joh. 6.44 . No man can come to me unless the Father draw him . Thou must strive for , but God must give repentance . 2 Tim. 2.25 . If God will give repentance . Jer. 31.18 . Turn thou me , and I shall be turned . Ezek. 36.26 . A new heart will I give you . Yet God must see us , when he calls for returning , to endeavour , and strive , and wait for his giving , who works the will and the deed of his own good pleasure .

2. Thou must resolve to sequester thy self at times , at fit seasons from all diversions , not suffering any thing then to interrupt thee : thou must sit alone as Lam. 3.28 .

3. Do all thou possibly canst to be awakened out of thy deep security , so long and so dangerously rested in . Eph. 5. Awake thou that sleepest , and stand up from the dead , &c.

For this thou must gather all awakening considerations the Scrpitures furnish thee with , concerning the inconceivable misery every sinner is in .

But consider , things spoken in general in Scripture , and not brought and set home on thy self in particular , will not work to an awakening . Neither will thy saying and acknowledging thy sinfulness and misery in general , serve ; Generals humble not , Generals hit not home .

A single Arrow or Bullet will not serve against a whole flock of fowls , but scattering shot must be used .

Take therefore all the warmest considerations thou canst , and heap them as coals of fire on thy own head , bring them home to thy own heart , to melt down thy frozen frame of sinful security .

Do all thou canst by the light of the Scripture , and beg , beg most earnestly the light of the Holy Spirit to convince thee of thy extreme misery . It is he , Joh. 16.9 . That convinces of sin and misery .

Endeavour to thy utmost to rightly found this work by most industrious striving , to see the exceeding sinfulness of sin , Rom. 7. the abounding evil in it , Rom. 5. And do this by fullest possible pondering the great transcending evil of the lesser sins , or such as are comparatively small , and we count not great ; see it in examples , as Vzzas dying by an immediate stroke for but touching once the Ark , 1 Chro. 13.10 . The Bethshemites for an only looking but into the Ark ; fifty thousand and seventy persons were slain by an hand from Heaven , 1 Sam. 6.19 . Adam and all his posterity with him were undone by his eating of a fruit , because forbidden , which in the nature was no immortal thing , as idolatry , murder , &c. but sinful , by a peculiar precept of tryal broken . Yea , if Adam , when he was the representative of all , had sinned the least imaginable sin in one commission , sin'd in one sinful , one vain thought , it had been his own and all his succeeding posterities ruine , nay in the least omission . Though there be many sorts of sins , with sundry measures and aggravations , yet there 's none so small , but is crimen laesae majestatis infinitae , is high Treason against an infinite Majesty .

This is a grand intent of God in the whole Bible , and in also his punitive Providences , to demonstrate Gods heart in his dislike and loathing all sin , that it might blot out our mistakes , and reduce us , stamp our judgments and hearts with a suitable impression , a sense of all sin , or whatsoever is but near to it .

Therefore among others , that 's very remarkable , Num. 6.9 , 10 , 11. The Nazarite , not only by purposely touching a dead body , or coming to it , was unclean : But if any dyed suddenly by him , he was to bring his sin-offering and burnt-offering to make atonement ; which was to manifest by the Type the purity God requires , and his distaste of any the least likeness or nearness to any defilement of sin .

Dwell and dive deep as ever thou canst , into the abounding sinfulness of every the least sin .

Thence reason and ponder with thy self , what is thy unspeakable misery , that art guilty of a whole life-time sins , such an innumerable company of sins , in thoughts , affectings , purposings , speakings , doings ; in acts , ways , habits , and all thy heart evil that hath ever dwelt in thee .

And if thou wilt overlook them , and not consider them , thou shalt be judged one day for them all . To methodize this grand Inquiry and Soul-search , and to have the kindly issue in a due awakening , strive to avoid all confusion of thoughts , and to do it distinctly , and in the best affecting manner thou canst .

Rules of Art are not here necessary to be used , but the way of thy best skill , by Gods assisting , thou canst take to set an edge , and give more efficacy to this undertaking ; thou mayst single out first that sin or lust which dares and pinches thy spirit most ; touch first where thou art tenderest and sorest ; on that which items thee most , flashes fullest , like Lightning in thy face , makes thy heart oftenest ake .

It 's the counsel of some great Divines , to pitch upon some gross sin first ; seek ease first where thou art disquieted most , or that is likely to give the first blow . The Scriptures set sinners to consider their doings , especially their ways , which are continued doings . These should more humble than meer particular acts ; but both acts and ways should be viewed , as they can be recalled and brought to mind , and then put all into the scale to make down weight , and contribute to fuller awaking .

But above all sinning any , or divers sins , into ways , and then walking these ways into wonts , those worst defilings and soul-enslavings of cursed habits ; such as habits of sensualness and intemperance , habitual covetousness and worldliness , habitual pride and presumption , self-exalting , self-seeking , habitual vanity of thinkings , and such like . These great chains thou art bound with and enslaved by , Tit. 3.3 . Serving divers lusts : Lusts served are sins formed into habits .

These old rooted soul-diseases , these heart-gangrenes should well be eyed , and much awaken thee .

O it 's sad to find thy self going to Hell in a custom and by a habit , binding thee and haling thee thither .

To all , as highest aggravations , add the consideration of that sin of thy Nature , that emptiness and deprivation of all spiritual life , power , image of God and his glory , conjunction and communion with God and all happiness ; with cursed inclinedness to all the sin in kinds and aggravations , that the whole World , Hell , and all , ever acted , or can act for ever .

And that blackest piece of Hell dropt into thy heart , the worst , very worst thing in Satans heart , that enmity and borrid repugnancy , crossness and contrariety to all the extensiveness and dimensions of whatsoever is good , is holy and righteous ; yea that highest monstrosity and transcendency of impiety ; enmity to that God that gave at first , and ever keeps up thy being ; and which is the height of that height , the utmost venom Hell could hatch , and heart can breed , that horrid enmity to the very Being of God himself . Before Grace , no guilty sinner but wishes God were not , and if he could , would dethrone and destroy God utterly . And above all yet intimated , take in the superabounding sins against the Gospel , neglectings and refusings of the only remedy and relief of an undone soul , which is the greatest possible soul-wronging : Prov. 8.36 . wisdom affirms it , Sinning against me , saith Wisdom , he wrongs his own soul . All sin wrongs ; but the meaning is more : he wrongs with the greatest possible wrong , the highest can be done , to refuse Christs Salvation . And which is yet far exceeding all self-wronging , there sin so touches the very apple of God eye , strikes so provokingly at his very heart , and dashes down his most darling design , the utmost and highest that he ever went , or will go ; the highest exalting of the riches of infinite free Love and free Grace .

I have heard by a good Hand , that one of the Dukes of Muscovy , while he stood talking with a poor Peasant of the Country , pitcht a Spear he held in his hand , upon the poor mans naked foot , there digging with the point of the Spear into it , and the slave ( for so they are generally ) durst not complain .

O! Gospel-sins dig not into the foot , or hand , or eye of a God ( if I may so speak ) but into his heart , and the very top and crown of it . Every sin against the Gospel , kicks so at the very bowels of God , so dishonours him in that his tenderest , upper interest , as nothing can higher offend , and therefore not expose to deeper danger .

For farther help , take the Book of Conscience , thy Souls Register , and God Remembrancer . Look over all the black Items there on the File , that it will certainly one day produce , and set before thy face .

For yet surer assistance , take the perfect Rule and Glass of the Law and Word of Christ , therewith duely comparing thy life and frame of heart , that by the Laws coming , sin may the more abound .

O but the Law , not only discovers guilt , but denounces a most dreadful curse . Gal. 3.10 . Cursed be every one that continues not in all things written in the Law , to do them . And as the Law , so the Gospel curses with a more dreadful curse for not obeying it , in true coming to Christ by Faith . O what a curse must this then be , to be accursed first for original corruption in all the hellish wickedness of it : And then to he cursed for all thy innumerable actual trangressions . Accursed for the first act of sinning . Accursed for the next act . And for every new sin to have a new sentence , be under a new curse . For every , every evil thought , every evil affection , purpose , word , work , every commission , every omission , every day , for all the sins of it , to be accursed , from the beginning to the end of it . Really by the curse , to be separated to evil , bound over to death eternal in Hell . How should this startle and awaken thee ?

O but there 's yet that is more dreadful , to be continually for sin , under the hot displeasure and abiding wrath of a God . Psal. 7.11 . God is angry with the wicked every day . Joh. 3.36 . He that believeth not , the wrath of God abideth on him . This God , so angry for sin , how infinitely able is he to take revenge , and how resolved is he , unless thou turn to him ? O what is that death eternal , that Hell provided to punish sinners !

How frail is thy life , by which thou art kept from falling into the Lake of fire and brimstone ?

How certain is thy death , and how uncertain is thy dying time ? It may come in a moment , and then thou art cast upon eternal ruine .

Consider , thy sins , after commission , grow not less , wear not out , are not less dangerous . Sin is the same for substance , though thy sense of them be less ; we greatly deceive our selves herein , as if sin , the longer after commission , were less ; but the guilt of sin is the same , the defilement the same , the curse against them is in the same force , the wrath , displeasure , and resolution of God to revenge them , full out the very same , and Gods remembrance of them is ever the same . Hos. 7.2 . I remember all their wickedness ; and how is that ? They are before my face . If they are not before thy face , as God can set them , yet they are before his face , Psal. 50.21.51.9 . that is , seen and remembred as a thing set full in a mans eye , and his eye full on them .

I have been too bold in thus enlarging . O 't is hard to awake from the deep sleep of sin . But this must be endeavoured all thou canst , and God he is to be entreated to help and do this for thee . There must be an awakening by conviction really and undeniably , seeing and acknowledging thy most woful condition .

Conviction in the understanding must end in contrition , and a working down to the affections : In a fourfold affection , answering a fourfold distemper . 1. Upon Fear . 2. Sorrow . 3. Despair . 4. Desire and care to be eased .

1. To tame presumptuous boldness and confidence in thy coming to fear , that for all thy sin and danger feared not . As it is said in that particular case , Jer. 36.24 . Though so great sinners , and so severely threatned , yet were they not afraid , but burnt the Roll. To say we have sinned is not enough , there must be real pungent fear , Acts 2.37 . pricked at the heart on sight of the sin of killing Christ , a real and deep fear , to a wounding , piercing the heart and thick skin of security , hindering the feeling of a woful state , coming to be as really sensible as thou dost in assured and great danger , Act. 16.29 . the Jaylor came trembling . God by his Spirit , the spirit of bondage , works this fear , Rom. 8.15 .

2. There must be a dashing the usually carnal jollity and mirth . Jam. 4.9 . Let your laughter be turned into mourning , and joy into heaviness : this all the Scripture calls for . A man condemned to dye a cruel death , if perswaded he must dye , will not laugh and be merry , but mourn .

That mirth used at other times , is not to be used now .

3. To dash the deceiving , usual , carnal hopes which are the house built upon the sand . Hopes of salvation on no true bottom , but fond phansie , meer imagination . There must be despair as to all worthiness and ability in a mans self , or any creature , or in God and Christ hoped , as many do , in a false way , Deut. 29. Psal. 50. Acts 2.37 . What shall we do ! implies , as I take it , ( beside other things ) despair of what formerly they hoped and trusted on .

4. To curb and cure carelesness and a not desiring any other condition than their present : or an only cold , as it is in many , and a fluctuating desire ; there must an edge be set upon desire , an earnest great desire to be eased of the trouble and burden of sin and Gods wrath , Acts 16.29 . What shall I do ? and Acts 2.37 . What shall we do ? implies an earnest desire to be eased . And accordingly there must be an applying thy self to all the ways thou knowest , and going to others that can advise thee . Praying especially oft , and as earnestly as thou canst . Confessing and bewailing greatly thy present condition . Upon being truly awakened , and thence made really sensible of thy so woful state , weary and heavy laden . After the first dispositive Meditation , and the impressions made on thy heart through the Lords help , then a second Meditation must next be mightily intended , and diligently followed , Meditation on the means and manner of using them , for getting out of thy so sad estate , and coming to a safe and happy . As he , Acts 16. What shall I do to be saved ?

Here must be laid at the bottom of this work that so necessary consideration , That none can help himself , and attain the mercy of a God in a meritorious Saviour , unless God the Father by his Holy Spirit , the mighty Applyer of Christs Redemption , draw efficaciously the weary sinner to the soul-easing Saviour , works faith to come , and rests on an all-sufficient Christ .

The first step in this great soul-concern , must be labouring to divert the eye from a total or too much viewing of sin and Gods wrath , and earnestly endeavour to be duely deeply possest of the infinite mercy , love , riches of free favour in Christ , in whom he is placable , and infinitely willing to shew mercy .

1. Willing , in that he hath , in his abounding wisdom and prudence , contrived the way of Reconciliation in Christ , Eph. 1.

2. Willing in infinite love and riches of grace , he appointed his own only Son , anointed him with all fulness of grace , sending him , and causing him to work and procure Redemption perfectly in all respects , and then in making the most free , imaginable , and possible proffer and tender of Salvation in Christ .

A discovery and tender in the exceeding great and precious promises , promises that are as so many strong yernings and loud soundings of the bowels of a God to sinners ; promises most firmly fixt , as being all the ingrost particulars , and the golden clauses of the Covenant of Grace , signed and sealed with the most precious blood of Christ , and therefore ordered , and in all things most sure .

The Promises and Covenant , are by most highly demonstrating ( that hardly to be believed and trusted to , by once awakened sinners ) that free rich love of God in Christ . by demonstration of it , the intendment is sirst , to found and breed faith in weary heavy laden sinners , and after to build it up and perfect it .

Meditation should first fix upon the promises of free justification and pardon of sin ; and as humbling arises not from a confused general apprehension of fin , or many sins , but distinct particular viewings of particular evils : so comfortings and coming to relief , must be by singling out and pondering the promises of mercy in particular . As a drowning man that scapes by a taking hold on a particular thing , hand , or cord .

But the thing , the greatest and highest for breeding and founding justifying faith , is first pondering the infinitely all-amazing and adored free love of God the Father , Joh. 3.10 . 1 Joh. 3.1 .

1. This is that so rich Mine , out of which the most precious Corner-stone Christ himself was taken . 2. For principally glorifving this riches of free grace , the Earth for a Stage was set up to begin the discovery and revelation of it . 3. The great Assize of the great day of Judgment is chiefly appointed for higher manifestation of it . 4. And the highest Heaven , with the state of Glory there , is purposely founded and conferred on the Saints , for the highest demonstration chiefly of free saving grace ; not Angels glorification , but redeemed Saints glorifying , is for free saving graces greatest glorifying , and highest exalting .

Dwell here , till largest apprehensions and highest admirations swallow up and drown all thy fears , doubts , and discouragements , raising thy spirit up to hope , trust , and consolation .

But this so infinitely free love of the Father , must be connected with most wishly viewing and most earnest pondering the highest proof and evidence of it , in that greatest possible gift , Gods own Son , God in our Nature . Joh. 3.16 . God so loved the world , that he gave his only begotten Son , that , &c. Here after all thy black and sad thoughts and disquiets , is the richest , strongest , and surest Cordial for a fainting heart . A Christ in whom all fulness of wisdom , righteousness , sanctification , and redemption dwell ; That out of his own infinite love , became man , was in the form of a servant , performed the whole Law , pacified the wrath of God , purchased perfect and eternal life , by laying down his life a ransom . 1. A Christ freely offered by God the Father , Isa. 55. Come and buy without money . 2. Freely offering himself , Joh. 7.37 . If any man thirst , let him come to me and drink . 3. Freely offered , and to be taken as the Bride and the Spirit say , Come and drink of the water of life freely , Rev. 22.17 . This free grace must be applied by the promises of grace and pardon more especially and first . Christ is not offered by God the Father , and the Lord Christ offers not himself , nor the Holy Spirit offers not , neither draws to Christ , but on the ground of the promise of forgiveness and salvation . Nor can it be taken by man , as a learned Divine expresses it , but mediante promissione .

The promises particularly must be pondered duely , often and often .

Ponder 1. The goodness of them , they are good , sweet indeed to a needy thirsty spirit .

Ponder 2. The sureness and firmness , by a God that cannot lye , Tit. 1. All yea and Amen in Christ , 2 Cor. 1.

Pvnder 3. The freeness of them . Nothing so free as they that come only from a God , only for his own Name sake .

Ponder 4. The seal of them , in the rare and abundant examples recorded for encouragement of sinners of all sorts , received to mercy . So 1 Tim. 1.16 . I , saith the Apostle , was received for a pattern to them that hereafter should believe to eternal life .

The promises must be pondered , prayed often over , as those which are for the wounded , weary , and heavy laden , to breed faith ; not only to feed it , but found , and feed it also ; to begin , and to build it up . Never leave pondering the promises , Gods love , and Christs fulness offered in them , until pondering comes to hope , hope to thirsting , thirsting to highest prizing , prizing to selling all , and buying the Pearl , till thou comest to renouncing thy own righteousness , thou casts thy self upon God in Christ , by the promise first rested on , promise leading to Christ first , and to God by Christ ; and not only Christ for justification as thy Priest that purges guilt , and makes atonement , but as thy Prophet and King for light and holiness , for a new heart , a new principle , a new wisdom and power , a quickning power , from Union and Communion with Christ , Rom. 6. by the inhabitation and operation of his Spirit ; by faith , that hand that receives all from Christ ; when by faith thou art justified and sanctified , and receivest by influence from Christ a living principle . Now thy heart is put upon the right hinge , for rightly performing holy duties , praying , reading , hearing the Word : And now thou canst meditate aright , in a holy and happy manner , with wisdom and some skill , choice of will , complacency , and constancy . And now Meditation will prosper in thy hand . Now as Davids blessed man , thy delight will be in the Law of God , and in that Law thou wilt meditate day and night . I have been longer herein by much , then was my intendment ; come we to the next Directions .

CHAP. X. Of Directions for Meditation , respecting such as are young Christians newly converted .

OUr next Work , after Directions to those that desire to successfully practise holy Meditation , having formerly neglected it , is to treat of the Directions for young Christians , who are but entered upon their way , how best to order their right principle received , to their best advantage in this way of Meditation .

1. Here , as the Rule of learned Physicians is , in curing of diseases , that universals are first to be intended : So first your Rule is ( to enter and engage your selves into that great Road , and most ordinary work incumbent , of daily Meditation ) herein to contend and strive after an habitual holy frame , to habit thy self as thou art able , to the right daily Meditation .

1. Habit and accustom thy self to the mornings Meditation , in awaking so still with God , in serious thinkings of , and admirings his goodness and mercy in the night past .

Begin to accustom thy self to first looking up to God , and that most seriously and earnestly , that so near as may be , God ever may be the first in thy thoughts . Psal. 139. When I awake , I am ever with thee . And Psal. 5.1 . & 3. Give ear unto my meditation — In the morning , O Lord , will I direct or set in order , as the word properly signifies , and look up . He awaked into Meditation , and acted that Meditation , in lifting up his heart in praying . To improve holy thoughts and holy desires , Gods being ever the first in our thoughts on awaking , is certainly more his due and proper right , than any other things in the world .

It is also the very best thought-bestowing , the best laying out our precious thoughts for our own profit ; best as to the help and furtherance of grace ; best for fresh incomes of sweet peace .

When first we act Heaven-ward , we act freest and freshest , when the spirit acts upward , before lusts and corruptions are stirring , before Satan begins to interpose , and before the world comes in to us , to hang on its weights upon our hearts .

It is far more acceptable to the Majesty of the high God , to have the first visit and homage ; likewise more beneficial to our selves , to get the start of other things , to give our hearts first a heavenly seasoning .

The vessel will be the sweeter , and retain an after better savouriness for the coming day , when this is well and seriously done . Visit God early , and he will visit us early . This awaking will occasion the Holy Spirits awaking and blowing on the garden of thy heart for the spices to flow .

2. Come then to that Meditation relating to the duties of the succeeding day , this then must be well attended for making a good entrance into this new course of Meditation .

1. Here to strive after the true wisdom of this way , to be an Artist in some measure , a wife Meditater . At the first we cannot be too wise , nor understand too well a way new begun . Nor never can we here be so wise for doing any part of our spiritual work , but we may learn more .

2. To have a due temper of warmth , fervour , and vivacity , this must be minded , Rom. 12.11 . Fervent in spirit . To begin a course dully , act easily , and not earnestly , this wrongs thee much , it hinders the otherwise obtainable faeility of doing , with that rare sweetness attending a holy seriousness , and the rich improvement of the main stock , that stock of grace given for increasing . A habit comes not up by remiss actings , but by earnest actings . Cold water cannot be made boiling hot , and kept so , by adding luke-warm water , but water very hot . Easie actings will disintend and abate the habit , where attained ; and hinder the attaining , where aimed at . Easie endeavours will setle in a spiritual laziness , set up at a formality ; but equal and earnest , will itroduce a strong habit and high .

Get the habitual fervency by daily actings of heat , and being fervent in every doing . So when the Apostle urges fervency of spirit , he means a fervency in all serving the Lord at all times .

3. As you must do this in reference to daily Meditation in the general way of it , so habit and accustom thy self to meditating of thy chief and supreme end .

To a due and earnest meditating of God , and glorifying him ; for this gives the Laws and Rules to all thy course . If the question were , What is the best thought arising any time in any heart , it is that which is of God , the glorifying of him .

The purest highest thoughts of a God exalting him , must needs excel all other thoughts , more than the Sun excels all candles or least lights whatsoever .

Use thy thoughts with David and other holy men of God , to bear strongly , and act ardently upon this . This lays the foundation daily deeper of thy self-denying , Mark 8.34 . that so hard and tough work .

Self would not rise up and float so high in any good heart , if glorifying the infinitely better God were more meditated daily upon , and had its more due and down weight in the scales of the Christians thoughts , had more serious musing upon .

4. Habit thy self , gain upon thy self as to serious daily Meditation on the next end and scope , thy own eternal happiness and salvation .

Let not this so momentous concern want its weight in thy daily meditating ; let it have still some at least serious pondering : and this not only at thy first entrance upon this way of daily meditating , then when thy fears and feelings of wrath remain fresh in memory . But here is the Art and frame to be endeavoured , to grow up in more habitual seriousness of musing on this great salvation .

This was the blessed Apostles way ; he not only at first when Christ humbled him , began it , to meditate how to be saved , but eyed it daily , accustomed himself into serious , more serious minding it , Phil. 3.13 . I forget things behind , and press to the mark . He kept his constant aiming , and aimed better , still more fully , and therefore the act being stronger , the habit must be more intended .

The habit of meditating here , should not sink and be in a consumption , decline , and grow weaker , or but keep up alive ; but it should root deeper , put forth stronger , shoot up higher to the mark . Salvation should have quicker and more lively impressions on us , like the natural motion , though slack at first , yet quick at last .

That 's more natural and genuine which grows still stronger , like rich wine more strong and spirit by keeping close .

5. Contend to habiting thy self to ponder those particular means making up to the grand ends of glorifying God , and thy happiness in enjoyment of him for ever . Namely ,

1. Accustom thy self to as high and transporting thoughts of Jesus Christ , his fulness of grace freely offered , and thy daily putting him on more , and growing up in him . And this by Meditation of the precious Promises and the Faith , whereby thou must through them , receive from Christ , and live by it .

2. So accustom thy self daily to Meditation of the Holy Spirits dwelling and operating in every good heart , without whose assistance thou canst not perform any good ; therefore must not be neglected , grieved , quenched , resisted , but prayed for and cherished , earnestly expected , and highly entertained .

3. Accustom thy self to some seriousness of thoughts of the Ordinances of Christ , the ways of our Communion with God ( we have no other means for it ) and the walks wherein the Spirit comes .

4. Use to cast a wishly eye on all such conducing things , formerly mentioned , as thou canst have opportunity .

5. Look to well enter into , and fix upon the Meditation , daily examination , of review , looking over matters of the day , and if hindered at any time , help it by after-industry . I say the Meditation of Review in the close of the day , to see , and judge thy self as to thy hearts frame , and thy carriage in the time of the day .

This at the first is like the working with an Awkhand ; this must not be slubbered over , slightly done . But being harsh and unpleasant work at first , thou must so manage it in care and constancy , that thou mayst gain a hand at it , it may become easie and pleasant . Suarez a Jesuit says of himself , that his times of self-reflection , and examining his conscience for matters of the day , were the sweetest part of all the day .

Thy Rule must be to perform this work , so as it proves easier and sweeter , and thereby thou improvest in it .

The more impartial and sincere you are in it , the sweeter you will find it . The more accurate and exquisite your inquiries and heart-searchings are , and the more impartial towards your self , the sweeter peace , the higher boldness and confidence will thy heart be filled with . For this brings in the clearer evidence of thy sincerity , thy impartiality .

Nothing perfumes the spirit of a Christian with sweeter peace and more heavenly joy , than a clear discovery of the hearts uprightness and integrity , which by searching our hearts , and impartially judging them , we attain . As Psal. 26.1 , 2. David prays , Judge me , O Lord , for I have walkt in mine integrity . And Psal. 139.23 . Search me , and see if any way of wickedness be in me . This came from his own first impartial searching , and finding his sincerity . Vsual and diligent self-searching brings in , and keeps up a setled peace and confidence , by a mans being daily more assured of sincerity and heart-uprightness .

Be careful therefore and diligent in this self-searching .

CHAP. XI . Of the Directions for particular Cases of young Christians , how they should do therein .

BEsides these more general things , last mentioned , I must next come to the Rules of Meditation , as to thy particular case and condition .

Here , that thy Meditation must pitch upon , will be either ,

1. The Case of thy assurance , either wanting , and not yet attained , or else weak and feeble . 2. It must be something relating to sanctification , thy weak grace , and many imperfections here , the purging of thy heart from divers evils , subduing of new rising and stirring corruptions ; some particular sin that haunts and troubles thee ; some temptation which follows thee ; some cross or affliction lying heavy upon thee : or any other particulars wherein thou art concerned , here to meditate how to have help the best and speediest .

1. That is a principal point of wisdom , to study and ponder the case of thy peace and assurance of Gods love and favour , if not yet obtained ; or but enjoyed in a small measure , accompanied with divers doubts and fears ; to meditate how best thou mayst come to assurance , and be strong and stablisht in it .

How to have thy good condition made out to thee , and thy fears , discouragements , and doubts may seatter and be driven away .

Here thou must be willing to take pains , and resolve to exercise very humble patient waiting , Psal. 27.14 . Wait on the Lord , be of good courage , he shall strengthen thy heart ; wait , I say , on the Lord . Psal. 130.4 . There is forgiveness with thee , that thou mayst be feared . 5. I wait for the Lord , my soul doth wait . 6. My soul waits more than they that watch for the morning . I say humble patient waiting , until by frequent ponderings and searchings , thou art replenisht with such a furniture and treasury of Scripture-grounds , Gospel - reasons , and inducements ; and these so full and clear , as thy heart now changed by the gracious help of the Holy Ghost , who assures by the Gospel-promises , arrives at the skill and wisdom , as to be able to answer thy own cavilling doubting spirit ; and to repel the false reasons that Satan uses to hinder thy peace and assurance . Assurance is chiefly bottomed on our sanctification assured . So Divines say , assurance of Election , Justification , Perseverance , and Glorisication , cannot be without assurance of Sanctification , this being the ground of our assurance in the other four .

In particular thou must labour to draw forth out of the sure Word of Christ , the infallible Characters & clear descriptions and evidences of the new creature , and of sincerity of grace ; then meditate and ponder so duely upon these sure evidences and right Scripture-descriptions given of the new Creature and sincerity of grace , as to come to as clear and distinct an understanding of what is held forth to thee as thou canst . I pass divers things might be mentioned , and shall touch on the following .

1. As that change and renewing of the mind and judgment , which in respect of sin , is to have it out of measure sinful , Rom. 7.13 . The greatest evil in all the world , as that only contrariety and emnity to the greatest good , namely the infinitely blessed God , his insinite holiness and purity , and all his so infinitely glorious Attributes ; yea his very Being , with his Soveraignty and Government ; all his most holy , righteous , and good Laws , and Word , the signification and demonstration of his Soveraignty over us , and of his will concerning us . Hereby likewise manifesting the extreme injuriousness and unrighteousness in sin , in regard of God , whom upon infinite and indispensible obligations we are engaged perfectly to obey .

And as the abounding sinfulness of sin must be seen , so as the judgment disallows all known sin , the very least ; so there must be an universal liking , and an allowance of all good , of all known Truths , and all known Duties ; Truths as revealed by God , and to be believed by us ; and Duties commanded by God , and to be performed by us .

2. In seeing the fulness , 1 Pet. 2.7 . of beauty and excellency , with the mightiness of Christ to save in all respects , all that come to God by him by faith , with the vanity of all earthly things to make us happy , and the excellency of Grace , Holiness , Faith , Love , and the other required heavenly graces and soul-abilities and beauties above all other endowments . This is the first part , the first right change of the mind and judgment , 1 Cor. 2. Whereas the natural man knows not the things of God , nor can he , because they are spiritually discerned .

2. The next part of the new Creature , is that change and new heavenly frame of that noble faculty the will , Rom. 7.18 . To will is present . Oft in the Psalms David mentions his will , his choice , his curpose , his firm and rooted resolution , Psal. 119.8 . I will keep thy statutes . Vers. 30. I have chosen the way of truth . Vers. 106. I have sworn , and will perform to keep thy righteous judgments . Isa. 56.4 . That abuse the things which please , Gods own description of a gracious frame of spirit , by a gracious choice . Contrary , a sinful unconverted heart is described by thusing things that are sinful and provoking . I say the change of the will is a high evidence of sincerity , a chusing of God for our God , chusing of Christ , his offered grace , above all him to our Righteousness and Justification , our Wisdom , our Sanctification ; so coming to , taking of , trusting on him , is an act of the will , in chusing him , a chusing the holy ways of God universally , Psal. 119. Respect to all thy commandments . This not so much in knowing , as purpose of heart for keeping all .

To add but one thing more . The new Creature is principally seen in a new will , and a new will in a new aim , altering utterly that old , sinful , carnal aim , of carnal self , and satisfying of it , sinfully aiming at only or chiefly self , and satisfying self in worldly and carnal things . This Idol Self , the grand aim is taken down , is no more the souls Master-mark , that gave all the Laws , made every thing serve to it , and end in it ; eyeing of self chiefly , aiming at , seeking and striving most for self , is changed ; and there 's a new Master-aim , a new mark to which it designs , and principally drives at , God and his glory , serving and pleasing him . This evidently appears in the Saints in Scripture . They exalt God , called such as seek God , serve God , live to God , to Christ , Psal. 22.26 . Psal. 24.6 . This the generation of them that seek him , and deny themselves : Rom. 6.11 . Alive unto God , 2 Cor. 5.15 . Live not to themselves , but to him that dyed for them .

1. Universal allowance of all known good in the mind . 2. Universal abhorrence of all known evil ; chusing all good , and an universal purpose of will , to please God in all things , are the things the sincerity of them stands of those two noble faculties renewed . 3. A real change of the corrupt , carnal , and disorderly movings of the affections , to a making them holy and heavenly , to setting them on the things above , and taking them off really the things below , from their usual sway , rule , violent running to carnal and earthly things , and from their customary and predominant deadness , flatness , and remissness to and in spiritual and heavenly things .

A change really upon the great and leading affection , love the great weight that carries all ; Amor meus est pondus meum , as the devout Ancient said . My souls love is my souls weight , the strong biass that still leads it . Hence arise the other holy affections , they are acted from love , desire , delight , sorrow , fear , hatred of all known evil , Psal. 97.10 . Ye that love the Lord , hate evil , Psal. 119.104 . I hate every false way . A Character it is of a wicked man , he abhors not evil , Psal. 36.4 . But a holy heart when it comes even new out of the furnace , is new cast , new made , it 's stampt with predominant love to God and his ways , and with new self-loathing and sin-abhorring , Ezek. 36.26 . A new heart will I give you . Vers. 36. Then shall ye remember your evil ways , and shall loath your selves in your own sight for your iniquities and for your abominations . I shall add no more particulars . The truth and sincerity of this whole work wrought first in thee really , and then known , must be the ground for evidencing of thy assurance , which must be done by comparing the pattern of the new Creature , described in the infallible Word of Christ , and the copy of it drawn in thy heart .

Such serious searching and due meditating with praying and other ordinances , must be on thy part ; thou must , 2 Pet. 1.10 . Give all diligence to make thy calling and election sure . But withal there must be a due consideration , and praying for the evidencing and sealing Spirit of Christ the Comforter , and diligent still attending upon those ways and means of grace the Holy Spirit uses to come and seal and comfort in .

I know other things might be mentioned , especially in a purposely handling this Doctrine of Assurance . The manner of Gods working in such as are effectually drawn to Christ , differs in circumstances , and in the sensible perceivings of it , accordingly as God pleases to work : and assurance , as the Spirit pleases , is given in a different way .

But trying by this change upon the heart in a renewing the mind , subduing , and turning that great wheel of the soul , the refractory and stubborn will , changing the main aim from self and the creature to God in Christ . Really plucking up the affections rooted in the earth , and finding them set upon things above ; an evident change and turning the grand affection of love out of its old channel , and a placing it upon God , his Word , ways , and people , the Saints above all other things : when these things freely given thee of God , and by the Spirit of God received , are made known to be in thee , 1 Cor. 2.12 . this is a right assurance . O pray , pray for this sealing and assuring Spirit , this will help thee against the fears , doubts , deceits of thy own heart , and Satans methods , and clear up thy good condition to thee .

This assurance attained , the next Meditation must be of the best ways of keeping and preserving it , which must be endeavoured ; yea , of thy growing up to the riches and fulness of assurance , to a Plerophory , as it is called . The preserving of assurance , and growing up in it , 2 Pet. 1.10 . must be by care and diligence used about it , and used for exacter walking in all Christs ways . Endeavours of mortifying thy corruptions , combating with Satan and the world , and getting victory , Rev. 2.17 . To him that overcometh , I will give him a white stone with a new name . The white stone is thy Justification , the new name is Adoption of Sons , both assured upon victory obtained .

There must be a tender care of obedience to and compliance with the Holy Spirit , and of not grieving of it . Eph. 4.30 . Grieve not the holy Spirit of God whereby ye are sealed to the day of redemption . If thou wouldst have the Holy Spirit a sealing Spirit , thou must not be a Griever of that Spirit , by any ordinary neglectings and ilightings of it , or by contrary walkings to it ; wilful and presumptuous evils especially provoke and grieve , and will hinder assurance . Psal. 85.8 . God will speak peace to his Saints , but let them not turn again to folly .

This in David , Psal. 51.8 . Make me to hear joy and gladness , that the bones thou hast broken may rejoyce . Some Saints by their falls have felt it long , it may be ever after , as great bruises in the body . Others upon care and fruitfulness , have kept their peace and assurance long , it may be to the last .

CHAP. XII . Of the next Meditation , namely , how weak and imperfect thy Grace is .

THis is a Meditation very necessary for making thee very humble , greatly fearful and careful , and highly to provoke thee to contend to a growth and strength of grace , to be rooted and stablisht daily more .

When a soul comes to look and search into himself , sees what little grace he hath , what abundance of corruptions , and in what power they shew themselves . When he finds how he is assaulted by Satan , and ensnared by the world , and things of it , he sees how necessary it is to consider what in this case he is to do . This therefore after assurance in some degree obtained , and how to keep and increase it , may well be the matter of Meditation .

Meditate then of thy grace received , the weakness and imperfection of it , and how to help and strengthen it , especially thy Faith , that great fundamental Grace , that serves as the eye to see Christ , the foot to come to him , and hand to take him , lean upon , and to take and receive from him .

In the case of weakness of grace , thy Meditation must be upon that purposely conferred fulness , Cor. 1.19 . that fountain-fulness , which is in Christ 〈◊〉 whom by faith thou art united , engraffed into 〈◊〉 to partake of the sweetness of this Vine , Joh. 〈◊〉 of the fatness of this Olive , 1 Cor. 1. ●● . 〈◊〉 made to us wisdom , righteousness , sanctification . 1. Meritoriously , so he hath purchased these . 2. Efficaciously , he imparts and communicates these . Joh. 15.5 . Without me ye can do nothing , without first a real ingraffing into Christ , Joh. 15.4 . without a vital influence from him , and without a new continual acting trust , and recumbency on him . But Phil. 4.13 . I can do all things through Christ that strengthens me . Consider thou must , that he will help thee : If Christ did first help thee , when thou wert a stranger and enemy to him , now much more will he help thee , being reconciled : If when thou hadst no union , wert no member of his , he made thee a member ; much more being a member will he supply life , strength , and growth to make thee a perfect member : he must make his body in all the members perfect at last . They must grow therefore , that he may be a head perfected , in all his members perfection .

The way Christ will teach thee , seeking to him . The work Christ will work for thee , trusting in him .

2. Then as thy Meditation must be of Christ the Well of living waters , and his fulness , so ( because the Well , though a living Spring , yet it is deep ) how to come at it , how to draw . The next Meditation therefore must be of our means vouchsafed us to draw , and of particularly that , by which all the Saints , in all Ages , have drawn out of this Well of Salvation , and received grace for grace .

Therefore this Meditation must be of that precious powerful Faith , whereby Christ is received ; initially , by our first union and communion with him ; and received also gradually daily , and for our building up to perfection in him , Meditation must be , as of Faith , to fetch supply from Christ .

3. So of the way Faith hath to act , namely , by the precious Promises of Sanctification , in which Christ assures thee , he will not break the bruised reed , nor quench the smoaking flax , Matth. 12.20 .

That the Kingdom of Heaven at first is as a grain of mustard-seed , but it becomes as a great tree , Matth. 13.31 , 32. That the good work in any heart God will finish to the day of Christ , Phil. 1.6 .

Thou must repair to the rich Treasury of the Gospel , gather up the Pearls of Promises scattered all over it , string them up in Meditation , and ponder their infallible Truth , abundant Goodness , and most transcendent Freeness .

4. Next thou must meditate duely of the way for the full Breasts of the Promises , to give down into thy longing spirit , their sweetness and help . This is by Christs appointed Ordinances , praying , and the rest , wherein thy Faith must act upon the Promises , and by them upon Jesus Christ ; and so , though that Well be deep , Faith is thy Bucket , the Promises the Chain , the Ordinances the Hands to let it down , and draw it up , filled with living water for thy thirsty soul to drink .

CHAP. XIII . Of Meditation of Corruptions stirring , and oft prevailing .

THis Meditation must proceed upon the Promises of sin-subduing and mortifying . Mich. 7.19 . He will subdue our iniquities . Rom. 6.14 . Sin shall not have dominion over you ; for ye are not under the law , but under grace . A man under the Law , it gives no strength against sin , Rom. 3.20 . It discovers sin , and irritates sin , Rom. 7.8 , 9. but gives no strength to subdue it . But being under Gospel-grace , that gives power to mortifie sin . Those that are Christs , have crucified the flesh with the affections and lusts , Gal. 5.24 . They are dead to sin , Rom. 6.2 . by Christ , purchasing the total mortification , and dead by an Initial and begun sanctification , that from being implanted into Christs death , and his sin-killing grace , sin receives its deaths wound , and shall bleed to death upon it . But this by applying frequently the promises of mortification , exercising Faith by them , exciting Faith to rest on them . Let us therefore , as for other cases , so for this , gather up variety of promises of sin-subduing .

Let thy eye in Meditation go from promise to promise . First , set one promise before thee , and dwell upon that , look to Christ in that , and thence draw help from him , resting on him , for making it good to thy souls case , and then go to , and dwell upon another , ponder that , and rest again upon Christ in that promise , and so successively upon others .

Thou hast great varieties of Promises , that thy eye in Meditation might be more delighted in walking in this Garden of Christ , among these pleasant sweet flowers ; and that Faith might by the variety feed more to the full upon them .

In the case of a particular corruption , sometimes , yea , it may be often too hard for thee . Thy now Meditation must pass in a more particular manner .

In great pondering of the sinfulness of this sin , as the Scripture in the divers passages of it , sets it forth , in the kind and nature , in the degrees , aggravations , and abounding sinfulness of it .

1. In the terrible threatnings denounced against it , which discover Gods not dealing tenderly , and handling it as it were gently . What David said of Absalom in his rebellion , & warring against him openly , Deal for my sake gently with the young man Absalom , 2 Sam. 18.5 . that we are ready to do , with applying the Threatnings to our corruptions , loth to apply him too hot , and too home , and let these Corrosives continue their time , because of their smart and pain : But we should both get store of threatnings , give them all the edge we can , apply them close , and let them stick fast , and stay their just time , to issue in due fear and awakning , and make thee more willing to forego thy sin .

The Threatnings of the Law , and Word of Christ are of great necessity , and use for godly spirits , so God and the Saints in Scripture used them for humblings , awaknings , and reformings .

2. This sins sinfulness in Examples . In the Examples of severity , recorded both of wicked and godly persons , Gods severity to them , yea Examples of sometimes high and amazing severities against sins lookt on as low and little in their nature , God cannot over-punish any the least sin here . The highest severity is lower , and far beneath the Hell due for the least sin . O let Meditation apply all the Engines , discharge all the great and small shot , give it all the broad-sides , and Thunders of Threatnings of wrath , death , and Hell , spit flames of fire in the face of this sin ; get all the strongest Arguments , highest Incentives , with all possible means and ways to help in this case .

When a Ship hath sprung a Leak ; when the Sea hath made a remarkable breach , men presently run , study , and apply all possible ways of stopping it .

When thy soul hath sprung a leak , that will certainly sink thee , without due help , in time used .

When the Sea of sin hath made a dangerous breach , speedily use all effectual means to heal it . Faithful Physicians , when a Patient is endangered by that disease which is a case of great difficulty , how do they study and strive , with utmost Art and industry , to cure it ? When it is a great Soul-case , of most dangerous distemper ; when a Tendency to great mischief ; when a high Disadvantage to peace , comfort , strenght , growth , fruitfulness , there should be both hastening and heightning , utmost intending of thoughts , care , industry in all possible ways . Do it to save heart-smart and hazard . Do it to save God a labour of using sharper means , sad , soaking , long , and abiding trouble to make thee consider , make thee willing to part with that member , that right foot , or hand or eye , whatever it be . Ah! but above all , take that highest inducement , and strive to be the greatest , most industrious and exquisite Artist , in selecting sweetest , strongest , and most efficacious Gospel-arguments for aggravating thy sin , and loosning thy heart , unsoddering it from that sin that cleaves so fast .

And let the Master-piece of all be the deep and great ponderings of the so astonishing and amazing coming , and humblings of the Lord Christ , all his abasings , the deepest that ever were ; all of especially his sufferings , his agony , apprehension , and by betraying , his arraignment , condemnation , derision , buffeting , spittings on , scourging , and crucifying , with the weight of the wrath of God , and his withdrawing for a time , and then giving up the ghost . All these unparallel'd Sufferings from most inconceivable love . Lay this great abasing home to greatly humble thee ; This soul exceeding heaviness , to work thee to suitable sorrow ; this Blood so precious , to warm thy heart , to melt it , and work it to willingness , to leave this sin , that more peculiarly spilt it ; this blood of God , and his life that he laid down for it ; to thy free laying down of it , of this peculiar Christ-killing sin .

CHAP. XIV . Of Meditation , in respect of Temptations and and Assaults by Satan .

4. THere is thy Meditation and considering , 〈◊〉 reference to thy case , as tempted , 〈◊〉 be thou art under sad Temptations , 〈…〉 , dreadful and horrid things injected , 〈…〉 heart ake and tremble , that arnaze and confound thee , that haunt thee , that thou hast no freedom or quiet , that storm thee so violently , thou knowest not what to do .

After peace and assurance is obtained , and power also in some good degree gained , the Lord sometimes lets Satan loose , in several ways , he in infinite wisdom judges fittest for most holy purposes , as referring to himself and his own glory , for most gracious ends , as respecting his own children , their spiritual great good . If thy case be thus to be tempted , it may be very sorely assaulted : Consider that now thou art not to be scared and disturbed , as at a strange thing , unusual with Gods Children , though new to thee .

Thou art not to be sadned and dejected with sorrow and discouragement , not disturbed and confounded , as neither heart , nor head , resolution or reason , grace or experience , counsel , or any thing can help , and be effectual .

1. But now , one excellent and proper way in this case of sudden disturbances , from sudden assaults , is a turning from thy imaginations , thy sudden and short thoughts that are raising hurries , violent passions , and disturbances in thee ; to endeavour serious and deliberate thinkings , to do what in us lyes , to check imagination and phansie , and hasty apprehensions thence flashing , and flying like sparks from a blazing matter ; and to let the Sun-shine of reason , serious and religious reason , put out the fire and candles of phansies and imaginations ; to quench and slack their heat and haste . There is nothing our foolish hearts are apter unto , then these short sudden thoughts , flashes , and hastiness , without heedings and stay .

Hastiness of thinking comes on us as Lightning sometimes on the dry thatcht house , sets it instantly on fire , and comes as Lightning with an after Thunder-clap , strikes all into fears and confusion , shivers and scatters all confidence and consideration , into such confusedness and discomposure , that nothing at that time will prevail with us . Like the Sea , when a strong wind hath raised the billows high , it rages and roars , and cannot suddenly rest .

The way in all cases of troubles by sudden apprehensions and short thoughts , is to help our selves by thoughts of depth and length . Depth of seriousness , things soaking first into thy mind . Length also of abode and staying with thee a fit space of time , that allowance of time which a serious and weighty thing ought in full to have .

Thus the relief of Temptations working discomposing impressions , from Satans sudden and thick dartings , and our sudden receivings in imagination and short thinkings , and thence coming quick upon the minds , passions , and affections , must be ejected by contrary seriousness , and time-taking in thinking .

Until we can in some sort cease to be sudden , short , and hasty in our apprehensions , until phansie and imagination sway less , and judgment in seriousness and pondering prevail more , that we are habited and accustomed to wisely weigh things that come into our minds , Satan will be too hard for us , by making our hastiness our hurt .

This was one reason of Davids miscarriage , when he under temptation in Psal. 116. he tells us , vers. 11. He said all men are lyars . But he found the reason , it was in his haste . His being fail'd by the temptation , was by the haste of his spirit in imagination , thought too short , too sudden , and passion was stirred too soon . He did not ponder what promise was , and the experiences he had to stay him . Thus the blessed Apostle Peter , whom Satan winnowed ; he came thick with his darts of temptation , Peter was too short in consideration , which made him so sudden in fear , and that occasioned his fall . If he had used such consideration , as led him to repent afterward , had used consideration in the time of tentation , he had not been led into it .

Thus Divines give the account of that fall that ruined Adam and all his posterity . He did not duely consider ; he acted imagination and incogitancy , not wisdom and prudent pondering .

This was one way the Apostle used in the case of temptation by affliction , Heb. 12.3 , 5 , 6 , 7 , 8 , 9. They considered not , but were too hasty , too forgetful , and therefore so discouraged at the Cross . Therefore he endeavours to bring them to consideration , to extinguish short apprehension and sudden thoughts which occasioned fears and discouragement .

This is a right way to relieve disquiets from any sudden imaginations , and from the subtil quick dartings of Satan . Let that which comes suddenly be thought on seriously , viewed over and over .

Creatures apt to start and fright , as Horses young and of high metal , we bring them close to the things they fright at , make them look on them oft , and touch them , that time and looking may teach them not to start . If temptations were entertained not with sudden short thoughts and imagination ; but with abode and seriousness of thoughts in consideration , this would much advantage us in times oftemptation , and disappoint Satans designs .

2. And this leads us to another effectual way , and in part illustrates the former particular , namely , that help of diverting the mind , earnestly striving when suggestions and injections charge thee , to think quite another way . Take in good thoughts , and be as earnest and intent as thou canst , that Satan may see thou art not at leisure , haft no mind to parley with him , there 's no room for such a guest , the door is barred against him .

This is a good Rule in Reason , to make a diversion of the thoughts ; when any thing troubles us , and proves a disturbance , a diversion is the cure . When Satan comes , thou hast ways enough for thy thoughts to divert by things of excellency in abundant variety , to entertain and detain with the highest pleasure and satisfaction , thy most serious thoughts .

3. But another help , and that our Lord Christ hath taught , when Satan would tempt him : flye up to Heaven by prayer , Mark 14.38 . Pray that ye enter not into temptation . When Hell rises up , arms and charges against thee , this is ever a ready help , to flye up to heaven , to charge him , complain of him , and call for the help that 's stronger than Satan , the mighty Spirit of Christ , against that malicious Spirit . Prayer is a both rare diversion of thoughts , and a piece of Artillery that will do execution most effectually , and never fail , if in faith and fervency . He fears nothing more than prayer , and feels nothing more . If he can discourage prayer , he triumphs . But as our Lord , when in an agony he prayed more fervently , and had an Angel sent from Heaven to strengthen him : So if thou art in an agony , a sad buffeting of Satan , pray more fervently , and an Angel from Heaven , yea the God that is the strengthner will help against this Angel from Hell .

Meditation in this case of Temptation must be ordered by Scripture-rules , by having such apprehensions of Satan and his temptations , as the Scriptures ( which hold forth the sure Notions and Considerations of things concerning our spiritual state and affairs ) as that teacheth . Ah! when we are guided by our own Notions and conceits , Satan will be too hard for us by his subtilties , methods , depths , and deeeits , which he hath and practiseth . He can out-wit us , far out-reason us , when we have never such parts and perfections of reason and learning , and all humane accomplishments .

But when we take the Scriptures for our only rule , then have we the most sure and supereminent wisdom , the infinite wisdom of a God against the narrow wisdom of a creature , the infallible wisdom of a God against the falshoods and lyes of a creature . Eph. 6.16 . The Apostle bids take the shield of faith to quench all the fiery darts of the wicked one . No shield is proof , and large enough to cover us , and quench his fiery darts : But that of the Doctrine of Faith in the Scriptures , held forth by the grace of Faith in the holy heart ; this will do it .

This was the way the Captain of our Salvation used when Satan so boldly tempted him . He might have dealt divers ways with him , and at first sight dasht him . He might have told him , it would be utterly in vain to tempt him ; It was impossible for him to prevail ; chid him for his audaciousness , to assault the Son of God . Reasoned with him , and disputed him quite down . Ruled him , and commanded him out of his presence so pure and glorious , as he so often afterward rebukt him , restrained him , and dispossest him out of so many .

But he only lookt to the Scripture , used and held forth the Scripture , and nothing is recorded else . Three darts the Devil throws , three different temptations he uses . Those three some of the Learned , ( which in 1 Joh. 2.16 . are called the All in the world ) 1. Sensuality , in that , Make these stones bread , to feed thee . 2. Pride , in that , Cast thy self down , to presume proudly . 3. Covetousness , in that , All these will I give thee , if thou wilt fall down and worship me . He tempts him to covet all the Kingdoms of the world , contrary to contentedness with his present poor condition . But the three darts of temptation are quencht with the using a threefold Scripture ; so Satan is disappointed , and goes away shamefully beaten . Beaten by only using this Weapon of the Word . The Word must be thy help in all cases of temptation .

1. The Word as thy only sure directive and guide for all right conceiving of Satan and his temptings .

We must not mis-apprehend , mis imagine Satan and his workings . As we must not frame any false imaginations of the most blessed God , so we should not frame in our minds any false imaginations of Satan and his temptings of us . But this we do , and must do , when imagination goes alone , and takes not the Rule of Scripture , but takes the fond and feeble principles of a dark and deceitful , and of a dastardly and slothful spirit , loth and unfit to combat . The Notions and discoveries of Scripture are our sure way of help .

1. As what the Scripture infallibly manifests Satan to be ; as to his nature , he is a Spirit , but not a God . He is exceeding wise by nature , crafty and very subtil by long improved experience , but infinitely ( O Christian ) below thy God . Though he hath a depth of policy ; yet he hath not the Master-reach .

Though he hath a very extensive and an abounding experimental knowledge in many things , and knows men , and much of particular persons , can look far into them , yet hath he not the advantages which the Heart-maker , and the Heart-scarcher , Jer. 17.10 . and the Heart-knower , 2 Chron. 6.30 . the only Heart-knower . He cannot see with any direct looking on , and into any heart ; but he sees by an indirect eying , guessing and gathering by circumstances , and going by consequences , and not by infallible arguments . Both indirectly and imperfectly also it is he knows any heart , and the workings of it .

2. As to his power , though he be mighty in strength to make impressions upon elementary natures , and things belonging to men , as houses , goods , cattel , any enjoyments of such a sort ; and upon bodies and lives of men , when God pleases to permit him , as we have it most evidently in the 1. & 2. of Job ; yet he hath not such power to work upon the souls of men , as to destroy them , or to disturb them , or to discern and discover their hearts , their thinkings , affectings , aimings , or any actings of the reasonable soul . Neither can he hurt the soul , either to destroy it , or to defile it , or to force it , to think , or affect , or purpose . He can force no man to sin , in the least commission of evil , or omission of good .

He cannot perswade , terrifie , or trouble , without first our giving leave , and giving way . He gets ground by our first giving ground ; he leads when we let him fasten his chain , and draws when we suffer our selves to be drawn . Jam. 1.14 . Every man is tempted when he is drawn away of his own lust , and is enticed .

Satan casts forth the bait , but we first catch it before he catcheth us ; he cannot make us take in the bait , no more than the Fisher can force the fish to bite and swallow his bait ; he tenders only , and the fish takes it of its own accord .

Satan can throw his dart , but it cannot enter , unless we will ; if we will yield , and not encounter with our arms , but walk unweaponed , and not fight .

3. Though Satan hath the greatest gall , deepest , and most highly improved hatred , of an irreversible edge , boiled up to the highest Hell-dyed implacableness ; yet this Serpent is not so formidable , as the infinite love of God to thee is comfortable . What can his malice weigh against the goodness of thy God that endureth continually ?

4. Though Satan be unweariedly busie and sedulous , yet he is not , cannot be so industrious , careful , wakeful , working for thee , and disposing all things for thy greatest good , Rom. 8.28 . as thy God is . He never can out-do thy God , his doings against thee , cannot out-do thy Gods doings for thee : No not in any heat or height of any temptation .

When he tempts thee , buffets thee , haunts thee , he must not be lookt upon as one at full liberty to do what he lists . He is not the Ruler of all things , governs not the world by himself alone . But he is under thy God then when he tempts thee ; yea , thy God governs the very temptation . Satan can cast out no more of his serpentine venom than thy God permits . He casts not out one drop or the least quantity , without thy Gods first giving way .

5. As thy God governs by still giving Satan leave , and limiting him when he tempts , as he limited him in Jobs case ; so his letting Satan tempt , is not for him to have his will , but that thy God may have his own holy will , both to teach thee , and better thee much , to support , encourage , and yet humble much thy spirit , that thy God sees is needful for thee .

Though temptations are like fire to melt the metal , yet not to mar , but mend it , to purge it , cast it into a new mould , that it may be polisht and brightned , and so fitted more for thy Gods praise .

Though the best Physicians sometimes use severe and sharp remedies ; yet the trouble , pain , sickness caused by Evacuations , Corrosives , Causticks , Cuttings , and such like , are not intended for themselves , but for recovery , soundness , strength , and the good of the Patient , though at present he may not so like or believe it . So is it in thy Gods suffering thee to be tempted sorely , and long buffeted ; and this must be considered and believed . Thy Gods suffering thee to be tryed , is only for gracious ends , which after the temptation is well over , will clearly be seen , and thankfully acknowledged .

Ah! thou wilt say , I could not have been without this temptation , or these tryel , in this nature , manner , me sure , so sharp , so long , so many . Never had my experiences been so rich , my Faith and trust , love and cleaving , hope and waiting , humility , patience , courage , contentedness , and other graces so appeared , so improved , acted so high , to the praises of God , and reflected and brought in such peace and joy to my own bosom . Ah! how out of this evil God hath wrought my good ? Out of this roaring Lyon this eater brought meat , out of the strong sweetness , as Samson of the honey found in the Lyon he vanquisht , Judg. 14.8 .

6. Though Satan be such an enemy , and his molestations so great ; yet Meditation must gather up the reliefs and encouragements the Scripture supplies thee with . All discouragement arises much from a single , or too much pondering and poring on a present evil , without a due looking to the means of relief , escaping , or enduring . Therefore Meditation here must , 〈◊〉 . Eye God as well as Satan , his love , faithfulness , pity , power , and all things making for comfort . 2. The purchase of Christ buying victory by his blood . 3. The presence and help of his Spirit against the evil Spirit , and the defence he will be sure to make of his own house and Temple , and the things of it , to save it from harm .

7. Lastly , thy Meditation must look up , and labour to write after the copies of the Saints , that have couragiously combated , and gloriously conquered , especially upon thy Captain General , who overcame not by his meer infinite power ; but by means at hand , and ready always in thy power . By the Scripture I have singled out a few things on this occasion ; whole books , some less , some very great have been written very learnedly and experimentally of the Doctrine of Temptations , wherein large direction and help may be had for such as are tempted ; but I have rather exceeded already , and therefore will add no more in this particular .

CHAP. XV. Some Directions as to occasional and set Meditation .

SOme Directions might be next inserted , concerning that Meditation used on special occasions , and which is more therefore solemn , and at larger leisure . As in the Law , besides the daily Sacrifices , there were particular solemn times , where the work was much more ; more Sacrifices offered , more Rites observed , and time spent in those Services was more . This Meditation must be performed according to the nature and scope , and such Rules as best godly wisdom can suggest for it .

1. As choice of the fittest season and opportunity , doing it when we are freest from avocations , and fittest as to frame , temper , and strength of body ; when we are liveliest and freshest , and not sunk , tyred , dispirited ; that the good and lively present temper of body may the better help and assist the soul , and the soul thereby more orderly and vigorously , more intensly and deliberately act .

2. Chusing the fittest place , is a prudence and great advantage for avoiding disturbance and interruptions ; and to have the golden thread of Meditation run smoothly on without breaking from any diversions . We must in faithfulness to our own spiritual interest ; wisely watch , and strongly resolve to put by every thing that may divert or disquiet us in our now intended Meditation .

A darksom place , or that is purposely made something dark for avoiding distractions from the eye , and to be better composed , more serious and intent , is a good furtherance to Meditation , if we are not timorous , and apt to fright . Isaac , Gen. 24.63 . went out in the evening to Meditation . It may be the duskishness of the time might be part of his purpose , because he could less see about , which the lightsomness of the day would not so suit .

All things which prevent scatterings of the thoughts , and abate seriousness , which may conduce to intending the mind , and quicken to the duty in hand , should so well as we can , be considered and applied , until by frequent practice , we get a hand at this work , that thou provest an Artist in it , and arrivest at a heavenly habit , to work readiness , easiness , and constancy in doing it .

The Prophet , Psal. 108.1 . saith , His heart was ready , so the old Translation hath it ; the new Translation , My heart is fixed . The word in the Hebrew signifies first ready or prepared . Then secondly it signifies fixed . We first fit , prepare a thing , sharpen it before we drive it into the ground , and then drive it in and fix it . So act seriously and often , that thy heart may be ready , and may also be fixt , and this by a habit which brings readiness and fixedness , as in other holy duties , so in this of Meditation .

CHAP. XVI . Of Directions , in reference to short and ejaculatory Meditations .

1. HEed here must be taken , that neither these short and quick actings of the soul in ejaculations Prove exclusive of the more serious and solemn , or take off from it , from either the daily Meditation , or the solemn occasional formerly spoken of : Nor that we lay more stress upon these short and frequent dartings up of the heart , than upon our daily Meditation , or the other ; that this short thing be not made to stand for all , or almost all else meditating .

The heart of the best person , is a deceitful and slippery , an inconstant and fickle , a dull and slothful piece , under a lothness to do good , especially that which is high and hard , that comes not off easily , and that which must have time , a space , and good proportion of time . This we are ready , at least in our hearts , to call tedious , and think too long ; although there be but bare allowance of so much time as the very necessity , for the well-doing the duty requires . As naturally a slightness and shortness to have a serious duty quickly over , pleases much ; so a tang of this , yea too much of this carnal hastiness is in the best . Any spiritual performance we would oft have over before it be on , and get into the heart , before it be warm in the heart , kindle it , quicken it , draws it up to Heaven , and hath its efficacy and real ends .

Things that are hard , and work trouble , we are ready quickly to call tedious , and because other occasons may call loud , our corruption present hath an itch for any duties being over , ended so soon as begun .

Therefore thou must look this short , sooner over work , get not ground of the other more serious and solemn Meditation ; that a help convert not it self into a hindrance ; that it justle not out the solemn , or rob it of its due .

Holy duties are to be all Links of the same golden Chain , Pearls all strung upon the same silken thread ; the greater must not keep off the less , nor the less the greater : Both must have their just allowance of place , come all upon the thread , make up the chain entire , and be all our helps in their connexion . Holy duties must not clash , not be their own hinderers by opposition , one set against another ; or derogating one from another . But as the noble parts in the body , and the meaner parts , have all their several places , offices , uses for the good of the whole ; yet with their diversity act not contrariety , but a sweet harmonious subserviency mutually to each other , and to the whole .

2. Neither must this sort of Meditation be slight and remiss , grow into , and setle in a meer customariness and formality . It must not on the one hand shut out the more solemn Meditation ; nor on the other hand fix in an easie and slight performing . But must have its true and spiritual , warm and lively acting with reverence , care , pure aiming , to have heart , for the shortness of time , to ascend up to Heaven , making a short visit , for meeting with some soul-refreshing , by a sight and taste of the pleasures and delicacies set ready for all that travel this road of heavenly Meditation .

We must look it be a right work , how short soever ; that it be the use of our spiritual Archery , from a right principle , to take a true aim at the mark , flye round up to it , by acting spiritual skill and strength , some wisdom and warmth , as the nature of the work will admit .

That it be not a flash , a fit of phansie , a meer custom which calls on us , and carries us , but a spark of the holy heart-fire within flying up to Heaven .

3. This being a short visit made to Heaven , a journey of less charge and labour , and of a quick dispatch . It therefore should be done the oftner , and with greater frequencies .

From friends that are near , we expect more frequent visits . Common and easie things we look to be done more constantly to us . What thing in the world is so cheap as a thought ? What is so short , and of so quick a dispatch ?

A thought-visit is the easiest visit . God expects of us it should be frequent , very oft ; and reason urges to a greater frequency , for making up that which this sort of Meditation must want of the more set and solemn .

As they say of gold , that it is found either in the Oar mixt , or in the lump and small pieces ( Pipins as they call them ) but purer , or else in sand and small dust , very pure and good . But the small golden sands , when they are many gathered , and put together , may make so large quantities for use , as that is found in the Oar , or lump and greater pieces .

Many golden sands of precious ejaculations will amount to much , and help to make a Christian rich at last . Though great gains in trade fill the purse sooner , when ordinary ; yet light gains when thick , will make a heavy purse also at last . I will add no more Directions for younger Christians in their Meditations , having already exceeded . Now we must come to Directions for others .

CHAP. XVII . Directions for more grown and elder Christians .

1. YOu must daily contend to better establishment and confirmation in this way and work of Meditation , Psal. 119.15 . I will meditate in thy precepts ; and vers. 18. I will meditate , &c. David had formerly meditated , accustomed himself to this rare practice , was not now to begin to resolve or do . Therefore his meaning must be a fixing his resolution and purpose stronger . The Apostle Paul often for the establishment of those he wrote unto , prays earnestly , 2 Thes. 2.17 . Stablish you in every good word and work , in every duty of godliness .

The best Christians , and most establisht in their way , have always need of more establishing , as to their graces and frame of heart ; so to their duties and whole course of godliness . There must be an earnest care and striving , as you have begun and practised , so to be stablished . Not to begin , and then draw back , nor yield to do with a weakness , weariness , and unevenness ; but here to say as David oft , O God my heart is fixed , I will meditate . Meditation is neavenly , but hard in it self , comes off sometimes harder . The best heart is a slippery piece , that sometimes not only flags and falls low , but sometimes also fails ; the purpose within , and the practice without may have their stops and faltrings : The Watch may want a winding up . There may be failure in the practice , from a failing in the purpose , a fit of dying away may come upon thee , if there be not a constant care of stability .

A good mans heart must be like Solomons Temple with the two Pillars set up in it , Jacin and Booz , establishment and strength .

2. As thou must endeavour establishment , so strive for improvement . Growth is necessary both in Graces and Duties , as the Scripture shews .

1. There must be care to improve in the Art and skill of holy Meditation . To understand thy way better , Prov. 14.8 . The wisdom of the prudent is to understand his way ; not only with an initial understanding it , but a progressive understanding of it . Not only to know in the same degree , and to be always alike at the last as at the first , but to understand far better .

As the wise Artificer that contents not himself with the same measure of skill in his way , but to be a better Artist , proceed to a perfection .

If a Christian be trading for Heaven in good earnest , he will strive every way to excel .

Not like a Bungler , that does in a poor pitiful manner , just to live and no more ; but as an Artist , and man of ingenuity , to live plentifully .

I must study how to study better , to comprehend the whole wisdom of my way , to live more fruitfully to others , serviceably to God , comfortably to my own bosom .

Not to only just so much skill as will serve to get creeping , but for flying to Heaven .

2. To learn how to kindle a fire in my heart , and do my work warmer .

Strive to more affectionate Meditation .

To have things have a quicker passage from the head to the heart .

That the spiritual things meditated on , come sooner to my heart , kindle it quickly , and make me all on fire . Bom. 12.11 . Fervent in spirit , serving the Lord .

It is not to be taken only for real fervency , but growth . He would not have them no warmer and fervent at last than at first : So Meditation should heap hotter coals upon thee , make thy fire a flame .

This by Meditations applying warmer , and more heart - quickning reasons and arguments .

We call motives ( reasons for doing a thing , a duty of Religion ) Incentives . Meditation should strike fire , and blow it up into a flame .

Strive to have Meditation more heart-warming ; not only to have it more notional , but cordial ; not only a shining , but a burning light , as it was said of John Baptist .

That 's Meditation to purpose , when the head moves the heart , brings in light and heat also . The Moon-light is pleasant , but the Suns is best , because chiefly it is with vivifical heat , it is the worlds warmer . Therefore see , search in Meditation for such things , and manage them in such a manner , as may warm thee at the heart most , make thee daily warmer .

1. Warmer in that grand affection , that strong spring of spiritual operation Love ; love to the work of Meditation , love to heavenly and spiritual things , the lovely , beauteous , and glorious things which Meditation brings and sets before thee , to highly treat and entertain thee . Principally most inflamed love to the highest beauty and glory , for whom most peculiarly that best affection , the best piece of thy heart was made , the most blessed God , Father , Son , and Holy Spirit .

2. Warmer in ardency of desire , to keep in and improve in this heavenly way of Meditation , Psal. 119.20 . My soul breaketh for the desire it hath to thy judgments ; which soul-breaking was for looking into them by reading , reading for meditating to present and supply new heavenly matter , that he might exercise himself there by Meditation , know Gods will , and be better affected , more resolved and enlarged . That desire so earnest was greatly ( among others ) to be at that his rare mind-exercise of Meditation , the best way of thinking that possibly can be , none like this ; this had this holy mans chief heart-workings ; nothing had that share of constant seriousness ; here were his longings to breathe his soul up this hill ; he grudg'd the time that gave stop or interruptions to this best thought-work .

3. Warmer should Meditation be , as to delight and complacency , to not only burn and be fervent in love and desire , but to flame up in joy and delight ; more generally , men like a fire , best when it flames . The holy Prophet , Psal. 119.47 . I will delight my self in thy Commandments . Meditation in the word is the holy hearts walk of pleasure , a broad large walk , Psal. 119.96 . Thy Commandment is exceeding broad , so our new Translation ; exceeding large , so the old . We so far live a duty , as we act delight . When David saith he will delight , he meant not the mixture of a meer drop , or smallest spark of delight should be stirred up ; but a great , yea growing delight . Delight in Meditation should not only live and have a being , some moving ; but should thrive and grow . As every Ordinance should prove a still greater pleasure : So Meditation should prove a more refreshing soul-eye walk , an ascent from delight to delight , to higher delight , till we come to the top in ravishments and highest attending admirations .

CHAP. XVIII . Directions more particular .

1. WHatever thou meditatest upon , let it not be only an intuition , or dying a thing , or a meer recognition or remembrance . Or if divers things come before thee , let not thy work be a bare enumeration , or as it were a telling them over , to be able to say , I have thought of such and such things in particular ; but let it be a review with something that new is , with some new considerations , as thou art able .

Something fresh , which may bring the better savouriness and sweeter relish , that may set a better edge , and quicken things more upon thee .

Meditation , though it be not for feeding phansie with curiosities ; yet should be so ordered , as to season and sweeten , suit and prepare things to more spiritual delight , and to a larger perceiving of that extensive and abounding savouriness and excellency in holy things .

Every Meditation should endeavour a more exquisite preparation , better still reducing things that we ponder , both to spiritual advantages , with spiritual pleasure accompanying .

To do this most easily and effectually , our way is to improve and quicken Meditation by our gathering up the graciously afforded varieties of Scripture-passages relating to those things Meditation is to be upon , gather the varieties of Scripture-passages about that particular subject you mean to meditate on .

The Scripture in the diversities of passages about particular subjects , is like a rich banquet , where are set before thee great varieties of rarities : There are all manner of subjects . All the credenda and facienda , all things to be believed and practised in order to salvation . There are great varieties of heavenly Truths , for knowledge and wisdom , and right believing . Great varieties of Precepts , Rules , and Directions for due practice . Many Promises and many Threatnings to back the Precepts ; sundry Patterns and Precedents to assist them , and make them ( and thereby ) the Precepts more effectual on us .

Oft in Scripture the same things are expressed in a various manner , in a different , a new mode and fashion , in new trimmings as it were , and new dressings , to both edifie and also please us . Variety in expression carries oft variety of Notion , holds forth something more to be learnt , and affords something that may gratifie our spirits , as to pleasure and delight .

So the lame thing hath it may be varieties of Arguments and Reasons for conviction and demonstration , Inducements to perswade and lead .

Arguments and Inducements , with the highest Art of Reasoning , with the best improvement of Rhetorick and Perswasion .

Thus if thou meanest to meditate upon God , or Jesus Christ , or the Holy Spirit , upon Faith , or Love , or any Grace , upon any duty , any sin , any affliction : Thy way is to see what the Scripture hath and holds forth in the several passages of it ; as concerning Faith , of the Nature of it , of the effects and properties of it , priviledges coming by it , reasons to perswade to believe , to live by Faith in all conditions ; how great variety of expressions have you for all things relating to Faith , so of other particular subjects ?

By this variety taking up one expression after another , at such times as you can best , how may thy Meditation be carried on with great delight and to great advantage ?

This is one excellent way to order and improve thy Meditation , take varieties of Scripture-passages about any particular subject thou wilt meditate on .

1. For Scripture - expression hath a bottom and foundation of sure and infallible truth , which comes from God that cannot lye ; your Meditation goes on sure ground .

2. Scripture-expressions are suited for us by the so infinite wisdom of a God , who knows how best to declare his own mind , and how best to convey and teach it to our capacity and condition . None can speak so to me as God in the Scripture doth .

3. Yea Scripture-expressions are sanctified by God , to enable us to sanctifie him in this and all other duties . This therefore is our best way to feed on these rarities , this rich banquet of so great varieties , when we are to meditate . Hereby we may ever have matter abundantly to meditate ; never be to seek , and for the manner , perform it with great delight and pleasure , which will otherwise be a weariness .

This certainly was the way of the highest Artists in Meditation , David and other holy persons upon Record in Scripture . They could not but see the same things to be repeated , yet oft in a various way of expression ; therefore must conclude , that the holy Inditer had his wise intendment in so various expressions . Therefore their godly wisdom must teach them when they meditated , to go in that way the Spirits condescending intent led them : So let it be thy Rule , for thy help for to make thy Meditation pleasurable and profitable together .

I will mention some Instances .

The Grace of Faith is thus variously exprest .

By trusting in God , Prov. 3.5 . Trust in the Lord with all thy heart . Isa. 26.4 . Trust in the Lord Jehovah ; and in other places , Psal. 37.5 . By rowling our way on God .

By taking hold of Gods strength , Isa. 27.5 . and divers others : In reference to Christ , by seeing the Son , Joh. 6.40 . Coming to Christ , Matth. 11.28 . And believing on and in Christ often . Love of God , Deut. 30.6 . Love thy God with all thy heart and with all thy soul . Deut. 6.5 . Love thy God with all thy heart and soul ; and a third is added , With all thy might . Mark 12.10 . Christ adds to the three former , With all thy mind . Certainly these varyings had their intent ; were that when we meditate of these or other graces , we should furnish our Meditation , and improve by them .

Thus things cited in Deuteronomy are variously exprest from those very passages and particulars in the former Books : So the Chronicles express differently things in the Kings , and the Four Evangelists vary the expressions of the same things , both the matters historical and doctrinal ; and all the Scripture over , this is practised . Variety of expression calls for observation , and holds forth oft some peculiar Notion and Instruction .

Let this therefore be thy Rule in Meditation .

2. Be sure frequently and earnestly to meditate both of thy supreme and chief end , and of the proper and proportionate means thereto conducing . But do daily something more to purpose in that great Meditation of the supreme end , as wisdom teaches , and being that in its nature which deserves the highest and first things ; that also which gives Rules to all thy other actings and endeavours , that glorifying & exalting God above all . Do very much in collecting together , spreading before thee , well considering , acting the most vigorous and intense Meditation of all such things which may reduce thee to higher apprehensions , warmer affections , firmer resolutions , and more earnest and even contendings for glorifying him that is God , and there is none beside him ; for him that only gave thee thy all , body , soul , life , and only preserves thy all . That gave his only Son to death , to save thy souls life . His Spirit to draw thee to Christ , or thou hadst never come . To dwell and work in thee , and do all for thee , as to applying Christ , and all fellowship in Christ , and with him , and hath so infinitely obliged thee . Therefore how sinful , how unworthy to not honour and glorifie him , how unkindly he takes it , and how it grieves him ? Let Meditation gather up , and indusstriously strive to improve all it possibly can .

Ah! how that holy Apostle was looking and striving this way , how near was this glorifying God to his heart , how much in his eye and endeavour , how oft is he speaking of it ? How earnestly doth he provoke all he had to do with , to it ? 1 Cor. 10.31 . Whatsoever ye do , if eat or drink , do all to the glory of God ; acting all to it , must imply an always minding of it .

3. Lay sound stress likewise in Meditation as to that thy next chief end self-saving , to have more serious thoughts and industrious pressings on hard to work it out , and make thy calling and election sure . To work it out against all difficulties and oppositions , look more earnestly up to Heaven , and into Heaven . And it is good when thou thinkest of Heaven ; be then so bold with thy self , and faithful to thy self , as to lead thy thoughts to think of Hell , and ponder that place and state , taking often the weight of the crown of glory , the worth of the Jewels of that Crown , and think in greater earnestness of the Riches of that Kingdom of Glory , thy own unspeakable happiness , with that rare , rich , annexed Jewel Eternity . The losing of it , is from not looking on it ; most losing it , from looking aside to the world . The best go but slowly to Heaven , because they mind it so remissly , and move so easily . A way , the best way to be the best Marksman at Heaven , should be every Christians great study . This is wisdom for thy self to meditate , study thy self into the Art of winning the Crown of Glory . Weigh Hell and Heaven , unspeakable , insufferable , and eternal , eternal torment and wo , with inconceivable and eternal , never fading happiness and highest glory . Represent more effectually , see , feel more sensibly the fearful and woful case of a damned soul , realize it with the best industry and Art thou canst use ; and be not so sinfully soft , nice , and tender of touching , or of dwellings and searchings by this way of thoughts ; force thy self to feel the pains and scorchings of this Hell prepared , and the fulness of Gods wrath poured out ; and then represent and realize to thy self happiness and glory , with thy utmost ability and industry , as if thou sawest it in all the fulness , tasted it , and wert feeding to the full at Christs Table in his Kingdom .

There are strange Artifices to get Crowns and Kingdoms . Ah! act Meditation into an ever-growing , more covetous of the gain , ambitious of the honour , contentious for to have the victory over all difficulties in the way of this most transcendent Crown of Glory .

The wise Merchant seeks and buys the Pearl , Mat. 13.46 . The wise Meditater weighs , strives for , and wins the Crown .

3. Improve Meditation all you can , as to the grand and most principal means , be very high and hard Students for that excellency of knowledge , the knowledge of Christ , and him crucified , and better applying of him . To see daily more what a way Christ is to the Father , what fulness dwells in him , Col. 1.19 . how freely he is offered , how mighty and ready he is to save to the uttermost . Uttermost of guilt , by righteousness and forgiveness ; of wrath , by reconciliation ; of shame and vileness , by dignity and adoption through his blood . To the uttermost of darkness , by being our light ; uttermost of our errours , by being put on as truth ; uttermost of folly , by being applied as our wisdom ; uttermost of corrupt affections and carnal aims , choices and distempers of will , and finfulness of the whole soul , by being our sanctification . 1 Cor. 1.31 . Yea to the uttermost f all misery , and to perfect felicity . Strive to meditate better , to have Meditation issue in a growing knowledge of Christ , sweeter savour , stronger recumbencies on him , larger receivings from him , more intimate fellowship with him , and a more worthy walking of him .

4. Let thy Meditation be more improved in that particular of the great Applier of Christ to thee , and mighty Helper of thee , the holy Spirit ; how to better entertain him , and by obeying , please and delight him , and not grieve him ; that he always may be ready to assist , enlarge , and comfort thee , seal thee , and shed abroad the love of God in thy heart .

5. Strive after a better meditating on all the precious promises , so as more to strengthen Faith , heighten Hope , and have the fuller Communion with Christ by them .

6. So meditate of the Ordinances , as they be more highly valued and endeared , and be more instrumental for thy meeting with God in them , and commanding his blessing by them , of light , warmth , strength , and encouragement .

7. Mightily contend to exacter musings and ponderings of thy hearts great wickedness and deep deceitfulness . Make Meditation a better clue and thread to lead thee into all intricacies and windings of that maze and labyrinth wherein thou art so ready to be lost , and art often lost . To know it more perfectly in all its cheats and deceits , but with an earnest looking up to God the heart-searcher , to manifest thy self unto thy self .

So for the methods and dephts of Satan thy unwearied enemy , which will not be understood unless studied and minded much . 2 Cor. 2.11 . We are not ignorant , saith the Apostle , of his devices . He was not ignorant this way , this must be knowledge , by minding and studying of them . Though God teacheth , yet not without our endeavour , setting our thoughts to search and find out his practices and subtilties . If we are careless herein , God may instead of helping us against him , let him loose upon us , to act his frauds and fury , that our buffetings may awaken us into mindings of him , and endeavours of being acquainted with his devices .

Meditate therefore more to be an experienced skilful Artist here , and grow more cunning to see into his practices .

8. Meditate more of that enemy the world , that makes the baits for covering Satans hooks , without which he could not so catch , as oft he doth ; neither could we be so catcht from our own corruptions , if things of the world did not occasion our deceivings . The fuel and tinder is without , the spark and fire is within ; the lust is within , but the bait is without . Jam. 1.14 . Every one is tempted , when he is drawn away by his own concupiscence and enticed . If the bait were nothing to us , there would be no catching of us ; if the world were vanity , all things as crucified to us , having no beauty and loveliness in them , there would be no danger . Meditate to a discovery more of the worlds vanity , and that insufficiency in every thing but God , to make us happy ; and to thereby a weanedness of heart from those things that will neither fill or fix , satisfie us , or stay with us .

CHAP. XIX .

But more particularly .

1. THou must earnestly act and strive to improve thy Meditation on those things which concern thee in thy rank and age of Christianity .

There are some Babes , little children in godliness , others are young and strong men , others are fathers , so 1 Joh. 2.12 , 13 , 14. The strong men must act according to their age and rank in Christianity , not as babes or little children ; the strong Christian must not , does not look to little childrens lessons , return thither , and strive to no more . Heb. 5.12 . To use milk , stick at barely the Principles of the Oracles of God and Doctrine of Christ , Chap. 6. v. 1. But uses strong meat , takes forth the higher lessons in Religion , beyond children . The Apostle saith , The word was in them , and they had overcome the wicked one . They were ( besides knowledge of the Principles ) improved to such knowledge of the Word , higher knowledge , that they knew what was proper of the Word , and how to use it , as fitted them , to combat with Satan , and overcome him . The strong Christian must be busied in higher matters ; therefore must act Meditation higher , study and learn those lessons , not of the lower forms , but above them . To learn the Horn-book or Primmer , and keep there , learn no further , cannot become a grown man . A Christian beyond a Babe , must feed above a Babe , a younger one , feed on strong meat , must meditate higher , of growing in grace , mortifying corruptions which are rising up ; overcoming temptations when they assault , come it may be thick and fierce . Afflictions that may charge smartly , and all such lessons which Scholars of a higher form in Christs School , are usually set to learn and take forth . These thou must make thy study , thy peculiar Meditation , for finding out the best way of proceeding in these duties .

The young weak Christians , Christ sets not them so high and hard tasks at their first entrance into his School , Joh. 16.12 . I have many things to say , but ye cannot bear them now . Higher matters of knowledge , harder matters of practice ; but stronger Christians must have stronger meat , and stronger exercise also than Children and Novices . And this for Christs higher glory , the stronger Christians greater improvement and encouragement . This must be thy now-way of Meditation , how to act higher in thy now higher rank . In a word , that thy knowledge , wisdom , strength , courage , all thy graces may be felt more vigorous and improving , be more evident and shining , and Christ in them for his glorifying .

2. Meditation , let it be managed for the best thou canst , as to all particular cases , and there ply most where thou hast most pressing need . Thus David and other holy ones of God endeavoured the exercise of Meditation to that particular case which then concerned them , to beat out their best way of help , as oft in the Psalms and other places , Psal. 23. Psal. 52. of Doeg , Psal . 63. Psal. 77. Psal. 142. Particular cases had their particular Meditations , as the titles of these Psalms , or their matter shews .

In a particular case , thou now ( it may be ) art put upon something new to thee ; here Meditation should be used and continued for , and until a right and sure way be discovered for thy best help ; the true and sure Scripture-way the Saints have gone and found relief in : As what Abraham in his tryals did , what Jacob , what Job , what David , what many others in the Old and New Testament did , our blessed Lord , his Apostles and Followers did .

As in cases of diseases , dangers , troubles , a wise man will study the right means and manner how to be helpt . Thus in all cases , especially new tasks , tryals , troubles , and dangers , Meditation should be exercised according to the Scripture-directions and exples left us .

If the very particular case , or kind of difficulty be not to be found in Scripture , then you must by your Meditation gather your direction by the Rule of Proportion . Look what was like it , look if there be not the same in kind ; yet what is to be found as high and great , not inferior to thy case , if not higher .

1. Thy particular case , it may be , is some prevailing corruption , or that which stirs and much troubles thee , which Christ suffers thee to be disquieted by , sometimes overcome with , to shew thee what is in thy heart , to humble thee , and what need thou hast of his Spirit and Grace to help thee . Thus it was with Job , David , Jeremy , and others .

2. Some buffeting it may be of Satan , 2 Cor. 12.7 . Paul had it ; so it may be thy temptation is high , it may be horrid against God , unnatural against others , against thy self . This Christ in his wisdom permits , for learning thee to be a good Champion for him , and to experience his succouring and supporting of thee .

3. Or it may be some sore and sharp affliction , some sudden surprisal , which must add to it , as a quicker fire , to refine thee the better .

4. It may be the case of desertion , God withdrawing , hiding his face , leaving thee in the dark , as was Davids case , Psal. 51.12 . Restore to me the joy of thy salvation ; of Asaph , Psal. 77.7 . Will the Lord cast off for ever , Psal. 88. Hemans case . Look out and weigh what in these cases the Saints did , and beat out thy way so well as thou canst .

CHAP. XX. Divers farther Rules .

OTher Particulars yet may be added to the former ; as ,

1. Thy setting Meditation on work for wisdom in that great concern , of keeping thy heart with all diligence , Prov. 4.23 . The Art of Heart-keeping , one of the greatest skills ; therefore for the attaining , it must have great study to be in some degree a Master in this Art , and be better in it . 1. Meditation to learn , thought-government . Other lessons formerly took thee up more than keeping thy heart , than governing thy thoughts , which among other means must be , by 1. Considering the excellency of the thinking faculty in it self . 2. The uses it is for . 3. The poyson of sin that hath gotten up to thy head , and is occasioning such vain and vile thoughts , such wildness , rovings , inconstancies , and readiness to multiply and fix upon either bad or by-things . 4. The necessity of reducing them , dislodging them , those vain and vile imaginations . Jer. 4.14 . How long shall thy vain thoughts lodge within thee ? saith God to the Jews . They should neither lodge , as in wicked men , neither enter or stay in a good heart . 5. There should be a coming to have , and improve in thee an habitual heavenly mindedness .

Strong Christians must have a power and rule over their thoughts , and not be satisfied without it in some sort , remembring Gods pure omniscient eye upon all the thoughts , Rom. 2.16 . and his judging hereafter of them at the great day . 6. Thoughts are the souls inlet into the affections and will , the rise of willing and affecting , and through them of acting and doing . They are very quick and nimble , yet can be very deep , intense , and serious ; great reason therefore thou hast to study , to meditate , to contend to the due regulation of them .

2. Thy Meditation must engage in that hard lesson , the way of ruling thy spirit , as to the affections , pondering and beating out , how to govern them . Among the Heathens , the Philosophers and wise men had very rare Rules and excellent Sayings about the right ordering the affections : But while they beat the bush , they lost the bird . They had not the Word of God , they knew not Christ , nor sanctifying Grace , whereby the wisdom and only right principles of governing these so unruly affections , can be attained , and they tamed and tuned .

1. The task is , how to take them off where they are misplaced , and set them on right objects , off the things below , and upon the things above , where they are both rectified and elevated , and truly enobled .

2. As how to take them off wrong objects , so to take them down , when they are too hot , high , violent , eager , to turn their edge .

3. To stir them up , and make them move , that either would not move , or but slowly , move lazily , and not with that due , earnest and expedite quick motion when they ought to do it .

These comprise the whole Irregularity of the affections . The true and sound cure must be well studied : Although such as are Christs have crucified the flesh with the affections and lusts , Gal. 5.24 . Quoad animi propositum & cordis purificati principium , as to the inward living principle , and the real heart-purpose , initially and gradually , in little degree ( for that which is in no degree begun , is not a grain of mustard , is nothing at all . ) Though those that are in Christ have crucified , as we said , their carnal affections in some degree : Coming in of Christ and Grace into the heart , gives the carnal affections a deadly dash , like the taking of some incurable poyson given to kill gradually . The first taking gives the advantage for deaths seizing ; yet this is not enough , as experience sadly shews : there must be a studying and great pondering , how to rule the daily discovered unruliness of the affections , and how to cure them , which is not the Philosophers way , nor the wise moral mans way , which is to curb and moderate them ; but the Scriptures directed and commanded way ; and therefore the Christians way that he must use , and that is to crucifie and mortifie them . Col. 3.5 . Mortifie your affections that are on the earth . The Art and sure way for carnal affections , as so , and then to study to order these affections which are noble natural plants , and dispositions of heart , that they may be acted by graces principle on , and for things heavenly , with a real warmth and a growing fervency .

3. Strongly thou must resolve , and most exquisitely endeavour to study and meditate for the government of thy will . The will in its nature and rank is a most noble faculty , the Empress of the soul , the spring of action , the weight and biass for motion , the door that opens and admits in chusing , or shuts out in refusing ; that which sets up the mark and aim , every end and interest , and likewise makes choice or rejections of the means to the end . In its corrupt and carnal state , it is the wickedest piece in every person ; it sets up the greatest Idol in the world ; Self , in the Throne above God . Nothing in Scripture hath so great , frequent , and high complaints and charges brought in by God against it , that which is the most hellish and devilish piece in its repugnancy , contrariety , stoutness , and stubbornness against God , and whatever is holy ; and the hellish hold-fast of evil , chiefly when it receives the grain-colour and scarlet-tincture of habit by customary sinning .

In hearts changed by grace , it is in a great measure still carnal , and accordingly in part hath all the forementioned wickedness , and is ready to act it , if it be not the better watcht and ordered continually .

Being then in the best men so evil , it needs the best study , the most serious and constant Meditation to find the best way for it , to rule this unruly will . 1. Especially as to base self-aims , in which it is the most slippery , and soonest swayed , hastily burried , and entangled . 2. And as to the cursed contrariety and hellishness against the Law , will , ways of God , and God himself .

The Art of ruling this Ruler in chief , is well worth thy chiefest Meditation ; the wretchedness of it will disquiet ; the pliantness and obedience , holiness and purity of its aims , choices , and refusals will comfort most , as carrying highest evidences of thy sincerity .

4. Meditation hath great need to act its part industriously and accurately , as to know how to govern the tongue , that rare instrument , called by David , Psal. 188.1 . his glory . But by sin , called by the Apostle , Jam. 3.8 . An unruly member , full of deadly poyson , that sets on fire the course of nature , is set on fire of Hell , vers . 6. David prays for a watch before his mouth , Psal. 39.1 . I said I will take heed that I sin not with my tongue , and keeping his mouth with a bridle . To refrain evil words , requires care ; to refrain vain and idle words , requires a curiosity and exactness .

Study this Art , not as Pythagoras the Philosophers Scholars , that had their quinquennium silentium , first spent five years in his School to learn silence , but all a mans life is too little . But there 's more to be learnt than just silence , and that is savouriness of speaking . Prov. 10.20 . The tongue of the just is as choice silver ; the heart of the wicked is little worth : then and therefore the tongue of the wicked is little worth , because the heart , out of whose abundance the mouth speaketh , is little worth .

Study the Art of savoury speaking , by getting three things . 1. A good treasure in thy heart . 2. A wisdom to discern times of speaking . 3. A true , godly , humble boldness to speak , and not be ashamed , Psal. 119.46 . I will speak of thy testimonies before Kings , and will not be ashamed .

Meditate for the true Scripture-way for speaking .

5. Meditate how as to fill up with heart-beauties of graces within , knowledge , wisdom , holiness , and every particular grace , so to have a fruitful , shining , exemplary conversation suitable to thy rank and station in Christianity .

How to walk worthy of the Lord to all well-pleasing , Col. 1.11 . To all fruitfulness in every good work , in all conditions , and in all relative duties , as husband or wife , parent or child , master or servant , and the rest . It is hard to be good indeed , harder to be growing better ; hard to become and suit a change in condition never under before , hard to come up to relative duties , and be Christian in them , and so good as a well-grown Christian should be . Some are very heedless here , they too little mind a proportionate growth herein , as in other parts of godliness ; but this must be minded . Meditate universal growing , how to honour thy longer standing in godliness , by shooting up and spreading out more .

6. Lastly , Make it thy great study , how to have suitably to thy rank in godliness a richer treasury and stock of experiences , useful and rare experiences for thy own and others advantage ; make Meditation a great observer , a diligent gatherer , a careful layer up of experiences choice and precious , to have a large treasury , to bring out of it new and old .

CHAP. XXI . Directions to Christians of the uppermost Rank .

3. FOr such as are Christians of the highest form in Christs School , such the Apostle in this , 1 Joh. 2.13 . calls Fathers ; not for their long living here , or being long Christians , visible Members of the Church , as for great growth and improvement in real godliness ; much Knowledge , Wisdom , Experience , Faith , Love , and Eminencies of Christianity : their Meditation like the highest Artists , must be acted higher .

1. The Meditation of such as are fathers , should carry higher in all the ways , and concerning all the several points and particulars formerly exprest , and relating to all persons in general , in all the sorts of Meditation .

1. In the daily Meditation , to be more eminently exercised and constant , in drawing out a thread of far exacter evenness and equality , without such frequent breakings off , and inconstancies that younger Christians more unprincipled and unpractised , weaker ones not so enricht with a stock of grace , usually fail in .

2. In this daily Meditation , to be more excellently skilful and wise , like an old eminent Artist that takes up his work , and performs it with rare skill and dexterity , and little or no study , acting out of a habit excellently , without being to seek , raw at his work , or awk-handed , as imperfect Artists are . An old Bungler is a shameful sight ; but an old rare ready Artist is glorious .

3. To be more abundantly warm and affectionate , acting with greater fervour , in a stronger stream of purer love , higher flame of all holy affections , aims more spiritual , and richer proportions of all the ingredient assistant graces required . You must be herein ( as a Meditation so important ) an out-doer of such , as are in the ranks below thee ; and of thy own former attainments and actings , making sure to do in some degree suitable to thy longer standing , and larger opportunities of being a most high proficient in this daily duty .

2. Thy Meditation more peculiar and occasional ( which in a more fignal manner thou sometimes chusest to exercise for thy souls refreshing and enlargement ) must have a more accurate management in thy hand ; it should be a singular acting , thy right hand should have her rare cunning .

O what work , what rare spiritual and heavenly work doth the holy Psalmist David ( old in this so excellent and sweet way of Meditation , this his peculiarly set and selected solemn Meditation ) doth he make of this way of meditating in several of the Psalms he hath left us on Record ! In his younger times , the times when he first gave up his heart to God , he soon learnt to excel in this Art of Meditation . He was the sweet singer of Israel , but withal a rare practitioner of heavenly Meditation . Not as the too usual way of the world , whose musick is oft a rather memorizing the Heathen Gods and Goddesses , or that ravels out in meer wanton fancies , but keeps not any due bounds , nor hath any right tendency . But his way and excellency was in Psalms and Hymns and spiritual songs , for making melody in his heart to the Lord . Not for the Temple only , but for his private recreation . This we have appearing , Psal. 59. When Saul sent , and they watch the house to kill him , mentioned 1 Sam. 19.11 . So Psal. 34. When David changed his behaviour before the King of Gath , mentioned in 1 Sam. 21.13 . Thus Psal. 52. Of Doegs wickedness , recorded 1 Sam. 22.9 . So Psal. 57. & 14.2 . When David was in the cave , recorded 1 Sam. 24.3 . Psal. 56. compared with 1 Sam. 21.11 . On which occasion also the forecited 34. Psalm was made , and Psal. 63. that so rare affectionate one , and many others , which in his way of occasional meditating , he penned when a very young man . Six years he was banished by Saul , or thereabout , forty years he reigned ; was thirty years old when he began to reign ; therefore he must be between twenty four and thirty , a young man , when he penned the Psalms about Sauls persecutions . Thus as he recreated himself with all sorts of Musick , so he rarely improved it by exercising himself in a way of holy Meditation , reduced his Harp , Lute , and all others to heavenly use ; so after when he made musical instruments for publick Worship in the Temple , by Gods prescription , he meditated Psalms for that Musick , assisted by Gods inspiration . But as all along his time he acted Meditation , and by time excelled more in it ; so ( pardon this long digression ) he came not short of his former actings when he was old , yea when very old .

O what rare pieces are those last Meditations in 2 Sam. 22. Psalm . 18. It hath a twice recording for the more full commending to serious considering of all that read the Bible .

And the next Chapter , 2 Sam. 23. When he was to dye ; after all his meditatings and songs , we have his last Meditation , set intended Meditation , his Swan-like song , purposely left in the first part of that Chapter . He goes not out as a candle in a stink , but like a rich perfume cast upon fire , in a most sweet and heavenly rapture . The best wine should be at the last . Certainly no old Christians should live , act , or perform at the same rate a younger Christian , a weak , and but little grown person doth ; but do higher , rarer things , be ever upon , not only doing , but self out-doing ; not only on endeavouring something , but excelling , still contending to self-excelling . Last works more than first , Rev. 2.19 . that is better than first . The formal Christian in a sort may do more ; the right fruitful Christian does better last ; not more only in number , but in weight , in intrinsick inward excellency , a better way , a better wisdom , warmth , delight , evenness , exactness in all duties , and this Meditation does become the old aged fathers , their crown of glory is their exceeding themselves , and evidencing of it .

3. In your short sudden ejaculations you should strive to excel .

1. How thick should these heavenly sparks flye up from thy heart , not as sparks from a common fire , but like sparks out of a burning flaming furnace , like David , Psal. 139. When I awake , I am ever with thee . So night and day , all the day thy Meditation should be carrying thee upwards ; make many mountings up to Heaven .

2. How quick and expedite should this flight to Heaven be , not slow , but nimble , as the flight of longer and stronger winged Eagles . Thou shouldst have less weight hanging on thee . Heb. 12.1 . Casting off every weight . The weakest must begin to cast off ; the stronger must have cast off more ; the old Christian must have cast off most weight , have most strength , therefore may mount up quicker and higher .

How pure and spiritual should thy short thoughts be , like the sparklings of the purest and strongest wine long close kept . Yea , thou shouldst be able to draw with the threefold cord of daily , occasional , and ejaculatory Meditation ( these interwoven together Meditations ) draw more strongly off things below , in fuller diversions , higher despisings of all empty vanities , and draw more vigorously upward . The setting thy affections on things above , thy eminent acting and fixing them , should be by an eminent first using and habiting thy spirit to heavenly mindedness . The strongest , steadiest , and most improved affections arise from exacter and more earnest Meditations . The deeper the foundations of thoughts , the higher the stories of thy affections mount up .

CHAP. XXII . The particular managing of this Meditation .

IN particular thy Meditation should so be managed , as to the matter of knowledge and wisdom , as to render thee the highest Artist in thy trade of godliness .

1. To be full of knowledge above the weaker Christians , Rom. 15.14 . I am perswaded you are full of knowledge . The young Christian must get knowledge ; the strong must have much more : But the old Christian must be very full to be a teacher of others , Heb. 5.12 .

2. To have meditated so , as to arrive at much wisdom , to understand thy way , and order it best .

A wise Christian is a person of great excellency ; it is very highly extolled in the Scripture .

This David , though not presently , yet attained in time , as Psal. 119.99 , 100. I have more understanding then all my teachers : I have more wisdom then the ancients .

3. To have the richest treasury of heavenly truths , the fullest stores of precious experiences , Meditation is the greater gatherer of them , and the improver of them on all occasions .

It becometh not a Christian of long standing to be poor and unfurnished of holy experiences .

The Psalmist we may see drawing forth his experiences , and telling them to others , Psal. 3.4 , 5. I cryed , and he heard ; Psal. 18. almost all the Psalm , he puts all the pearls of deliverances ( experiences that way ) on one silken thread of this one Psalm together . So Asaph , Psal. 77.6 . I call to remembrance my song in the night , what joy he formerly felt , though now he wanted it : Thus oft the Saints in Scripture . The Apostle , 2 Cor. 1.10 . Who hath delivered , and doth ; he had his experiences ready .

4. More peculiarly your great exercise ( which others cannot so well reach ) is to be much implied in the deepest Mysteries , the highest points of Faith , and the hardest matters of practice . I mean not so much such sorts of difficulties in Divinity , those which great skill in the Tongues and Arts will require , and that must have long time , much study , which the necessary occasions of very many cannot admit , and are not necessary for every man to understand .

But such higher matters of godliness , as may more , Jude 20. edifie you in your holy faith , increase your obedience to a more fruitful and exact walking , Eph. 5.15 . See ye walk circumspectly , accurately , or exactly , the word is ; thus , the higher contemplations of the Nature of God , his Attributes , and Titles , the Works of God , Creation and Providence , his wise , righteous , and holy Administrations and Government .

1. Government in the whole world , and all things in particular in it to the least circumstance , the falling of a hair from the head .

2. Government , and that so rare and admirable towards the rational creatures ; but most observable astonishing towards his Church and his dear Saints . This , as some of our Divines say of Gods Government of the world and matters in it , is to be one of the great Meditations of Christians , that are by the Apostle called Fathers , who having obtained formerly much acquaintance with other truths , of more necessary use for their then rank and standing , now are to busie themselves in these high Mysteries for furthering Faith and Godliness .

The Mysteries in the two Books of Scripture and Nature , are the two Tropicks or Lines between which thy Meditation should move and bound , run its course , and keep within this compass , which is useful and safe .

In sum , let thy Meditation be improved all thou canst for the setting up of the main mark , for the fullest aiming at it , the hardest pressing toward it , with all contendings for an excellency of wisdom , eminency of holiness , exemplariness of conversation and exact walking , together with all industriousness after that peace which passes all understanding , joy unspeakable and full of glory , the establishings and heightning of them , with longings and hastnings after that appearing of the Lord , and crying , Come Lord Jesus , come quickly .

Conclusion . Now this so highly important duty of holy Meditation , having been as to the nature , kinds , necessity , and excellency so fully discovered and demonstrated ; the great sinfulness of neglecting it evinced ; the dangers following the neglect manifested ; the practice with such high inducements , and powerful Scripture-arguments urged home ; and the way respecting all sorts of persons in so many Rules and Directions cleared .

Application general . Then all who know these things are utterly inexcusable , that know these so greatly necessary things , and will not comply with the careful practice of them . Ah! therefore let every one most earnestly beg it of God , to write this his Law of holy Meditation in his heart ; to give the right wisdom to understand the way of it , the firm purpose and resolution constantly to perform it , yea , the practice of it with sweetest solace and highest delight . Let me say to my soul , Necessity is laid upon me . It is an Imperial Law of the great King of Heaven ; if I do it not , great guilt will be contracted , great wrath of a God will be kindled , my soul will deeply be wronged . If I have not , act not good thoughts , my heart will act evil thoughts , will fill with evil thoughts , will fix and habit it self in them , be quite over-run with them .

I shall have a spirit stained , deeply dyed into habitual vanity of mind ; yea , I may be given up to judicial penal vanity of thoughts . It may be to terrifying and most affrighting thoughts . That I which would not be brought to think of the threatnings of a just God and his terrible Curses ; That would not meditate of that greatest of evils sin , of my heart and life-sins , shall have all my sins set in order before me , held and kept staring me continually in the face . That I who would not meditate of the most blessed God , his Christs fulness , his Spirits sweetness , his Heaven and everlasting Happiness , shall now have represented to my thoughts , and be made to see Satan , Hell , and eternal Death continually before me . Yea , to be under such amazements and terrours , to be so haunted and followed , that at last it may be insupportable , and quite overwhelm me .

O therefore let me not so sin against my own soul , and for ever undo my self by wilful or heedless neglecting this duty , which lies so indispensibly upon me , and may be so advantageous to me !

O how many are continually guilty of self-destroying , for want of a timely self-bethinking ? By a slighter thinking , for want of serious thinking ? By a too short thinking , for want of the necessary allowance of time and space for thinking ? By a too seldom thinking , and not using due frequency of thinking ? By acting meer phansie and imagination , and not wise consideration ? Adams first state was good , yet mutable ; but it was not a sin or imperfection to be mutable . And though this mutability of his will was a ground of his fall ; yet it was his incogitancy was the first blamable cause , he fell by acting sudden , too hasty imagination , and not due consideration , he considered not all things to be considered . Thus ever since , the falls of sinners are generally more by incogitancy , haste , and hurries of fancy and imagination , want of consideration ( though there be sins also of deliberation , not precipitations , but presumptions . )

When God reduces a sinner , he brings him from swaying phansie and carelesness to considerateness , Ezek. 18.28 . Because he considers and turns ; he breaks the reeden Scepter of phansie and inconsideration , and brings in , and sets up the golden Scepter of wise consideration . So Acts 2. Men and brethren , what shall we do ? Acts 16.30 . Sirs , what must I do to be saved ? But O what pity is it that any soul should perish , for want of a little thinking ? Shall I suffer my self to be of that simple sort , and to be carried away in that crowd to utter ruine ? If I neuer yet walkt in this heavenly thought-way , the greater reason I have to hasten into it .

But if I have tasted , tryed , and found the surpassing sweetness and advantages of it , have I not high encouragement to make a farther progress still in it ?

And if by long beating this path , I have largely experienced the most abundant pleasantness and sweetness , have I not then greatest inducement to go on the more both evenly and earnestly ? Ah! then , my soul , consider with thy self the liberties , the latitudes , the pleasures , and satieties which thy eye may still expatiate and recreate it self in , by this rare Art of Divine Meditation .

Look to thy ways , thy eye-ways , their varieties and excellencies , which are so many , and of that transcendency , that there never were , nor can be any so various and spacious , of that delicacy , beauty , and glory .

The wise and holy heart hath far the advantage of all the great Scholars and Artists , all the highest Nobles and Princes , he hath better walks and rarer eye-entertainments in his happy way of Meditation .

Ah! then , my soul , how canst thou in the least sort be slothful and backward to this so pleasant performance , and soul-enriching way , this so easie ascent to Heaven , by the paths and steps purposely made thee to mount up thither ?

See what plenties of rare provisions are made to entertain and take up thy thoughts ; What multitudes of fittest objects ; What sweet and precious things lie full before thee , to give thee a full employment , at all times , and with a very great variety , to be a preventive of weariness and cloying , and introduce a more fulness of satiety and delight .

Thou hast that great Book of the whole Creation , all the several , most stupendious and glorious Works of God , to take and look over all the guilded leaves , and there to meditate on wonder after wonder .

Thou mayst carry thy eye over all the Earth full of Gods Riches ; descend into the bowels of it , meet with all the hid Treasures and Rarities lockt up in the Makers rich Cabinet there below : Thou mayst go upon the so large extended Waters , through the paths of the Seas , see the things of excellency in the one and other . Thence thou mayst ascend up the steps and stories of the Air and Firmament , the glorious Heaven beyond it , with the so glorious Lights of such astonishing magnitudes and motions , orders , and influences . Thence then mount up thou mayst to the highest Heaven , that most holy place , the Worlds most glorious piece and fabrick , that Palace of the King of Glory , with all his so glorious Retinue and Attendants of millions of millions of most happy Saints and Angels .

O what an ample provision is this for my spirits particular help and solace , my eye-accommodation and recreation ? Yea , how unspeakably gracious must I have declared my God to be towards me ; had I only been favoured with the ten thousand part of the things my Meditation can recreate it self upon ?

Ah! but , my soul , thou hast more graciously afforded thee by thy God another book , that richest Treasure of most infallible , necessary , and saving Truths ; there may I most highly meditate and satiate my self with that highest Mystery of godliness , all the wonders concurring and meeting to make it up ; and among them , that most especially of the so astonishing , so all-amazing Mystery of God manifested in the flesh . The very highest thought-walk given for a created Nature to take its most ravishing solace in . Not only for sinners redeemed by the Lord of Glory ; but those of that uppermost rank of Nature that never needed a Saviour from sin ; yet being mutable creatures , might all have fallen . But in Christ their Head , being given in their election to him , and thence preserved by him . These blessed Angels have this Mystery of Godliness , this Lord of Glory Jesus Christ , their Head of continuation of happiness , the most transcendent object of their highest contemplation and admiration .

O what an account then shall I render to my God , if I do not design and endeavour Meditation in some good degree proportionate , and answering the so inconceivable eye-obligation and engagement herein lying on me .

But O my soul , this is not all , thou hast yet another Book besides that of the Creature , and the other of Scripture ; the book of thy own self , state , and heart , wherein with singular advantage thou mayst constantly busie thy thoughts most seriously . And if thou art Christs Temple , knowest his dwelling in thee , thou mayst find it like the so glorious Temple of Solomon , built of costly stones of spiritual excellencies , over-laid with that pure gold of inward Holiness and Sanctification throughout . Having in it that fire of heavenly love descended on it , burning in it ; the Altar for offering thy self by Christ in thee a whole burnt-offering ; the golden Altar Christ for the perfuming of all thy services to ascend as Incense up to God , and be pleasing , most sweet , and acceptable with him . There you may find the golden Lamps with the seven glorious lights , the Lord of light , thy wisdom , making thee light and shining in heavenly knowledge and wisdom . Nay , there may be found the golden Ark with the Testimony , the Law by the finger of Christ written on the fleshly tables of thy heart , and the Mercy-seat or Propitiatory , whereby thou art made to God a friend by Christ who is the Propitiation , residing in the Temple , the hidden man of thy heart ; the Cherubims of glory cover thee , and thy whole man made the Temple of the Holy Ghost dwelling and working in thee .

O what precious matter of Meditation may thy own glorious state , and the beauties of Graces and Holiness , the new creature formed in thee , after the image of Christ , and the Spirit of life and power , to the highest praise of the infinite love of the most blessed God , afford thee ; even that God who in riches of free grace hath thought upon , and from all Eternity chosen thee to be a vessel of glory and honour ?

O how many and many rare objects , as have been formerly exprest , are given and set before thee to improve Meditation upon ? And to and above all , if there be not enough , large enough , high enough , sweet enough , and satisfying ; thou hast to search and dive farther into the infinite power of the All-sufficient God , especially his infinite loveliness and sweetness , to take thy highest solace , fullest satisfaction in .

Ah! then my soul , lift up to the utmost thy self in most glorious praises unto thy God , who hath appointed such a way as this of heavenly Meditation , to hedge in thy thoughts , wildness , and wandrings ; to help up thy thought , otherwise earthliness : Bless him with all that is within thee for vouchsafing and sanctifying so happy a way for thy both thought-imployment and improvement . Bless him with all heart-enlargements thou canst for making thee so spacious and large walks .

Most highly rejoyce in him who hath afforded thee so transcending , pleasant , and delightful walks for thy thoughts to take their happy turns in .

Say unto thy God , O what is man that thou art so mindful of him ? so mindful of that silly mind of man , as to prepare and fit for him such blessed mind-walks , and these in so great variety of excellency , spiritual excellency for such pure pleasure , and ravishing delight .

O then my soul , never deny the doing of this work , never defer the doing to a better time , when time is now .

O be not heartless and listless , dead and dull , not uneven and inconstant in the fervent performance of it .

O daily contend to higher excellency in this heavenly Art , to have the wings of thy spirit longer and stronger , to soar a higher pitch , to take a more nimble flight , and make larger returns of blessed advantages , in peace , joy , satisfactions of ravishments and highest raptures of spirit , and by this assent of holy Meditation , mount up still higher and higher till thou touchest Heaven it self , till contemplation ends in vision and fruition of the most infinitely glorious God himself . Vision is accompanied with plenary and most perfect satisfaction , perfect happiness for ever . To which most unspeakably glorious God , the most infinitely highest Beauty and Excellency for the eye by contemplation to act and dwell upon ; the Father , chiefly in his infinite riches of free Grace ; the Son , in his infinite fulness of Redemption ; the Holy Spirit , in his most glorious Inhabitation and Application of that Redemption , be Honour , Glory , and everlasting Praises of Saints and Angels for ever . Amen .

Soli Deo gloria .

FINIS .