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
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
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
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
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 sometime Minister of Felsted in Essex LONDON Printed by J. M. for Nathanael Ranew and Jonathan Robinson at the Kings-Arms in S. Pauls Church-yard MDCLXX To the Christian Reader PVrposing some Improvement of Solitude in the late mournful year when death was so largely commissioned to destroy by that dreadful Pestilence I made choice of this excellent Subject of Divine Meditation The best way of thinking and mind-employing is this Meditation The right Art and Skill of it is a rare attainment The due Practice of it is a most noble self-entertainment A pious Heart hath three happy ways of self-entertainment in solitary three rare ways of being least alone when most alone The first way of self-entertainment is the Ordinance of reading and searching the Holy Scriptures the pure perfect and infallible Word and Will of Christ concerning us There Christ hath prepared his rich feast of fat things full of marrow and his Royal Banquet of heavenly Truths There he sets forth the great varieties of sure Directions precious Promises high Examples rare Experiences and the help of all his holy Ordinances to feed and satiate the hungry and thirsty spirit The second way of self-entertainment is Divine Meditation by either pondering of spiritual things for improving knowledge and exciting practice or by a weighing all other things whatever for reducing them to a spiritual end and use The third way of self-entertainment is private Praying such as is both bottom'd and bounded by Christs will in his Word such as is both prepared and assisted made wise and warm by serious Meditation Meditation stands between the two Ordinances of Reading and Praying as the grand Improver of the former and the high Quickner of the latter to furnish the mind with choice materials for prayer and to fill the heart with holy fervency in it The Naturalists observe that to uphold and accommodate bodily life there are divers sorts of faculties communicated and these among the rest 1. An attractive faculty to assume and draw in the food 2. A retentive faculty to keep it being taken in 3. An assimilating faculty to concoct the nourishment 4. An augmenting faculty for drawing to persection 1. Meditation is as the attractive faculty to help to assume and take in spiritual food This it doth by helping to act Judgment Wisdom and Faith to ponder discern and credit the things which Reading and Hearing supplies and furnishes 2. It is like the retaining faculty by assisting and corroborating the memory helping to lock up the Jewels of divine Truths sure in that Treasury Meditation makes a rational memory of things which is the surest There is in man a sensitive memory in which he participates with sensitive Natures such as beasts they have a kind of memory There is also an intellectual or rational memory wherein man partakes of the like Nature with Angels they have their faculty of memory Meditation superadds to the sensitive memory the help also of a rational memory whereby spiritual things are secured as under double lock what we rationally remember is best remembred 3. It is like the assimilating or digesting power by helping to concoct spiritual food and turn it into spiritual nourishment This it helps to effect by being instrumental to work things more powerfully on the will in a free choice firm purpose and ready obedience of the excellent Truths of Christ and likewise by working on and into the affections of love joy and the rest to cleave unto and be inflamed towards the things of Christ A spiritual digestion is not by head-work but heart-work when the will deliberately and resolvedly chuses and the affections earnestly embrace heavenly things Meditation highly conduces to this spiritual digestion by its pondering proposing and edging efficaciously such reasons and incentives as work the heart into compliance and obedience It is like lastly the augmenting and growing faculty to help the good heart to grow better and shoot up higher Heaven-ward There is one creature the Crocodile only which is said to grow all its life time so must the true Christian do Natural things grow by new assumed nourishment acted upon by the inward growing power The real godly man hath an inward growing power implanted by the new life given to him But this as by other means so by frequent Meditation is much assisted and carried on Meditation waters and cherishes the plants of heavenly graces It helps them to root deeper shoot higher and grow stronger Such Christians as meditate most will grow most be growing to the end What in all Christianity is there that Meditation is not a furtherance to That saying is excellent worthy of duest weighing Intellectus cogitabundus est principium omnis boni The meditating mind is the beginner of all goodness On a sinners part it is the rise of his initial returning to God of his first converting Ezek. 18.28 In the Saints and persons converted it is their way to progressive converting and renewed repentance Psal 119.59 I considered my ways and turned c. The more consideration the more conversion The great inlet of mans first Apostacy besides infidelity and pride was his incogitancy Our first Parents lost all for want of due thinking not for the want of acting imagination or any thinking that could not be but for want of that consideration which should have been They did not consider all things to be considered The overflowings of impiety aggravated by impenitency and mens rushings into sin so eagerly and boldly have been greatly from want of consideration Jer. 8.6 No man repented him of his wickedness saying What have I done Every one turns to his course as the horse rusheth into the battel Their not returnings were from neglect of self-reflectings In any Nation when God intends to work great returnings he stirs up that people to self-bethinkings 1 Kings 8.47 If they shall bethink themselves He minds them of considering to bring them to returning So a particular person when he first comes in to God he comes first to himself and that is by consideration and self-bethinking as the Prodigal Luke 15.17 In Natures Rational the first mover is the mind by consideration In grace the first mover is the mind by holy Meditation The Christian that would set all the wheels of the soul on going and improve that would do great things and have great attainments great things effected on the heart and in the life much light and wisdom much warmth and fervour high resolution and courage large proficiency in godliness must be much in Meditation The greatest Scholars of the world have not been only great Readers but Students much in musing and pondering The most eminent Saints in all Ages have bin this way excellent as Job David Solomon
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
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
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
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
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
now could have I am now next to come to the cogencies and strengths of Reasons which are for the farther evidencing and supporting of this so important Duty of holy Meditation CHAP. XXV Of the Grounds and Reasons of this so necessary Duty of Meditation SO great and necessary a Duty must have its support of strong Reasons to conclude it and help to bear up the spirit better under the weight of it Divine and infinite Wisdom must needs impose and require nothing without great and sufficient Reasons I shall therefore endeavour to propose sundry of them in their clearness and strength as I can in this short intended piece The grounds and farther demonstrations of this Meditation I shall reduce to these four heads 1. First from the natural order and dependencies of the Faculties of the reasonable soul and the several principles of Grace given into those faculties to enable the soul rightly to exercise it self to godliness 2. From the transcendent Excellency of Divine matters which must have their due and full mindings 3. From the use and several ends of Divine Meditation 4. From either the great accruing advantages or the prejudice upon the due performance or sinful neglect of this required Meditation 1. Ground From the natural order and dependencies of the souls faculties and the graces laid into these faculties for enabling a Christian rightly to exercise godliness God as he made man an excellent creature for excellent ends and operations so he hath made the mind and understanding to be the souls eye guide and director The first great Wheel the first mover directing and setting the other faculties of the will and affections in going and doing their several offices And because mans nature is corrupted and disabled of it self alone to perform things spiritual and holy in a due manner without a new heart a new mind will and affections all sanctified by new principles given in to them Therefore he must have a new light and knowledge for his natural darkness ignorance and error A new wisdom for his natural folly A new power and goodness of will for the natural depravity A new stamp of order power and life in the affections and holiness in all the heart for the disorder and unruliness The order in both Nature and Grace is to act from the purpose intention and choice of the will and heat of affections But first the will acts from the understanding that 's the Golden Candlestick which holds the Light and is the spring that brings all motion about that sets all the wheels of the soul on going We first must see and have our guide before we chuse affect or act The Will as they say in Philosophy is Potentia coeca a blind faculty Therefore the understanding must guide at first Therefore it must first act by thinking seeing and shewing vvhat is to be done in all rational actings thinking must be first And to come nearer to our purpose in all works of wisdom the understanding must act not hastily but with heed not vvith precipitation but pondering All heed and pondering requires time for the minds bending it self to a thing searching into it staying upon it by musing and meditating After due consideration comes the conclusive dictate of the understanding that this or that is to be done and before it be done the Will first spontaneously chuses it and then doing follovvs upon determining Novv as things done rationally and rightly should have not bare sudden transient thoughts but ponderings by time taken Prov. 4.26 a fit proportion of time Nothing of moment should be done on a bare present apprehension unless it hath formerly passed under the test of deliberation so wise persons act still True it is vve do many things in hastes and hurries but this is more like brute creatures than men It is the order God hath set in Nature first of all to consider then to act All wise doing is vvith a first vveighing othervvise it is folly and vanity vvithout comliness vvithout profit As in Nature God hath set this order the mind must first move and vvisdom in the mind vvill first ponder and weigh not act on slight but precedent serious thinkings So in Religion in all the matters of it vve are to perform first there must be minding None must ever in Religion say I mind not what I do The understanding in spiritual wisdom must ponder and consider all things to be considered and the will then must chuse and the affections move by the graces in them orderly and then the executive power must act in subordination to the mind guiding and the will chusing and intending As the understanding will and affections are as the several natural links of the soul so consideration the so noble act of the understanding is to breed and ground the choices and intents of that Queen regent the Will and the orderly motions of her handmaids the several Affections and then must follow prosecuting and doing that was purposed by the Will and ponder'd by the understanding As consideration in things Natural is fundamental and necessary to due chusing and doing of all things so Divine Meditation is fundamental and necessary in some degree to the spiritual actings of the Will movings rightly of the Affections and a religious regular performing what was piously purposed and piously first ponder'd and Meditated upon All the Graces that make up the Golden Chain the Graces that are the supernatural soul enoblements that are planted and reside in a renewed heart by way of principle and habit are planted and laid into the several faculties of the Soul as their relief and help to sanctifie them and empower them some in the mind and others in the will and affections These faculties have all their several Golden Links of the Chain of Graces aspersed among them and laid into them But as the faculties of the soul are all guided drawn and moved by the first Mover the understanding and the act of considering So the graces of the soul all the Golden Links of the whole Chain of Graces must move by the first Link of the Chain the light spiritual wisdom and actings of it by this Divine Meditation This Link must draw first Spiritual wisdom exercised in this holy way of Meditation must be a constant foundation and rise to all the Duties of godliness This should be at the bottom and a still quickner to all prayings readings hearings and the rest Nothing is well done that is not first well thought on although the Duties of godliness are reciprocally helpful mutually lending a hand each to other as Reading Hearing Praying are to Meditating and Meditating is to them in different respects yet Meditation should and must help to make us our firm even footing and lively walking in Christs ways All things from first to last in our way of Religion and walking by that Rule have their due guidance and managings by this helm and hand of Meditation God every where in Scripture
when he would have those come right and return that have gone wrong and such to go on that have well begun he calls them to consideration and minding their ways Hag. 1.5 Consider your own ways in your hearts and again verse 7. Isa 46.8 Bring it to mind Put your hearts upon your ways in the former here they must bring their doings upon their hearts by considering Ezek. 18.28 He considereth and turneth Consideration is the rise of returning Luke 15.17 The Prodigals returning was upon his considering common wisdom acting in consideration is the souls helm and spiritual wisdom acting in Meditation is the Christians Helm as the Word is his compass and the Gales of the holy Spirit fill his sails and make him move We cannot look for a Ship to sail well without the Helms steering well Meditations Helm must steer our course our course to the Harbour of true happiness must have its rise in due consideration as the Scripture every where shews O let me Lord keep up ever this right order and method in my walkings let Meditation be the spring that carries all the Wheels of my spirit right and even that still pondering all my paths my ways may be established This then I propound as a principal ground of the necessity of Meditation that dependance of the Will Affections and actings spiritual on the understanding sanctifi'd and furnisht with light and wisdom for salvation which wisdom and light is the guide to and stirrer up of the will affections and endeavours by the means of Divine Meditation This I have the more now insisted on in that the great failings of all sorts rise from neglect of this consideration and Meditation because this consideration is no more considered All Christians that would have the Will purpose the Affections move the executing power endeavour well must use the grace of spiritual wisdom that is the first wheel in the heavenly frame of spirit and wisdom by the way of Meditation to set on going all the wheels of other graces disperst through the heart The Graces planted as principles of spiritual life strength and motion and given to animate all operation CHAP. XXVI Of the second ground of this so necessary Duty of Meditation HEavenly things should have not only a meer seeing and knowing but a minding and meditating from their obliging and challenging excellencies Prov. 8.6 and 22.20 Excellent things have I not written to thee excellent things saith Solomon Phil. 3.8 For the excellency of the knowledge of Christ c. their so far transcending excellencies their rare objective excellencies give me leave to call them so that is they are not only excellent things in themselves though never known or shewn to us but they are made to be excellent objects for our observation and minding All made to be minded but some of them more peculiarly made and prepared made great made high deep and large fil'd brim full yea running over with both native excellency and likewise sutableness for us sutableness for our spirits to act and make their chief abode of seriousest thoughts upon for a spiritual and holy eye to fix upon and be pleased in As in Philosophy they reason if there be objectum sensibile an object of the outward sense and that which especially is excellent if there be Odours and rich Scents if sounds excellent sounds or if there be rare Colour Feature Motion and that so excellent object Light especially such glorious Lights as the several Stars the Moon and the most glorious Sun there must be those Senses of smelling hearing seeing which may perceive their objects and receive the pleasure and benefit of them otherwise they must be all in vain If there were no Creatures with any Senses to perceive these Objects of Colour Light and the rest to what end were any of them What use would Colour or Light be of without any eye to behold it The omniscient God he cannot need it The Angels and Spirits being without bodies they do not need it Creatures blind and Creatures made without sense Elements as Earth Water and the other Elementaries such as Stones Metals Trees and such like insensitive things they need it not neither need any smells sounds or tastes only the sense is suted to the Object and the Object to the sense The Object is made or manifested and shewn for the sense So if there be spiritual Objects and no spiritual eye fitted for them and if spiritual Objects be held forth and shewn and there were never any eying of them they then in that respect as to their holding forth would be in vain And the spiritual eye would be in vain as if the eye had no Object to behold it would be in vain and as no eye at all Therefore doth God in Scripture call so oft for a beholding of the things of Heaven because of their excellencies purposely shewn for that end Joh Behold the Lamb of God 1 Joh. 3.1 Behold what love the c. Therefore when there are such abundance of spiritual and heavenly things set out in such rare Colours and proportions shining in such high splendour and glory When so many most bright and beauteous when so great and extensive rarities and excellencies beam forth and shine so gloriously in heavenly and spiritual things there then needs must be an Eye a spiritual Eye for these so excellent Objects to behold them and be exercised about them Yea when there is such a height depth latitude and length and vastness every way of dimensions of excellency shining in them and this purposely that they may be viewed and admired and also improved therefore there must be an answerable eying and considering 1. A real sincere acting of minding and meditating to answer their most real worth 2. A deep searching of thoughts to answer their height and depth of excellency 3. An abode and dwelling and enlarging of thoughts to answer the latitude and extensiveness of excellency in them that all their glory and excellency so near as can be may be known and tasted The excellencies therefore of spiritual things are for eying and pondering the greatness of their excellencies for great eying and earnest Meditating Therefore we find that great Artist in Meditation the holy Psalmist so busying his thoughts and meditating in several things as about God and his Glory Greatness Holiness Righteousness Truth Mercy Severity and Power Psal 104. Psal 12.6 About the Word of God in those shining rays of its infallible Truth Purity Perfection mighty efficacy and glorious excellencies Psal 19.7 8. Psal 119. And so about the works and ways of God 2 Tim. 3.16 The blessed Apostle Paul was so acted in his thoughts about the Word of God and the Gospel Christ and Free Grace the fullness of Christ Ephes 2.4 7. the workings of his Spirit and the whole mystery of godliness 1 Tim. 3.16 Thus other Saints in Scripture Prophets Apostles and divers else The wise hearted will have their eyes thus exercised
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
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
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
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
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
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
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
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
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
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
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