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
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
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
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
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