an egresse and expansion of heart is there to that which we love Bonaventure cals love the wing of the soul on this wing did David flie to Heaven I am still with thee Love hath this property it unites at a distance * Amor est veluti junctura duas personas conglutinans Suar. l. 12. de Trii Aquinas li. 1. sentendist 15. Qu. 5. art 3. it fixeth the heart upon the object Thus the love-sick spouse when she could not see Christ yet she imbraced him in her affections when her eye was not upon him yet her love was Saw ye him whom my soul loves Cant. 3.3 Christ my love is crucified said Ignatius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep. 12. ad Ro. As Christ was fastned to the Crosse so he is to a Christians heart A true Saint is like the Tribe of Manasseh half of the Tribe was on this side Jordan and half on the other side in the holy Land * Josh 1.14 So it is with a Saint half of him is on this side and half in the holy Land his flesh is on earth his heart in heaven as it was said of Paul 2 Cor. 12.2 Whether in the body I cannot tell or whether out of the body I cannot tell So it may be said of a good Christian t is hard to tell whether he be in the body or out of the body his love is in heaven * Animam meam odio haberem si alibi quam in Christo invenirem Austin he is lodged in the Tree of life The fire of love boils the heart as high as heaven 4. The Soul is still with God by faith unbelief is called a drawing back from God Heb. 10.39 and faith a drawing near to God Heb. 10.22 by an eye of faith through the perspective glass of a promise we look into heaven The people of Israel stood in the outer Court of the Temple but the High-priest entred within the vail into the holy of holies thus the senses stand in the outward Court of the body but faith enters within the vail it sees Christ cloth'd with the Robe of our humane nature and sitting down in glory above the Angels faith imbraceth Christ Austin moves the Question how shall I put out a long arm to reach Christ in heaven * Quomodo in Caelum manum mittam Aug. crede et tenuisti believe saith he and thou hast laid hold on him Faith is aureum vinculum the golden clasp that knits us to Christ by faith we put on Christ as a garment Rom. 13.14 By faith we receive and concoct him as food Col. 2.6 by faith we are ingrafted into him as the ciens into the stock John 15.5 indeed a believers life is out of himself he lives more in Christ then he lives in himself Bernard tanquam radius in Sole as the beam lives in the sun as the branch in the root Col. 3.3 even as Juda said concerning Jacob his life is bound up in the lads life Gen. 44.30 so is a believers life bound up in Christ And thus is the Gracious soul ever with God by faith 5. Conversatione A Christian is still with God in the whole course and tennour of his life Not onely his heart is in heaven but his conversation too Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our deportment and carriage is in heaven wee walk as Burgesses of that city It is said of Christ his face was as though he would go to Hierusalem Luke 9.53 a good Christian should be known by his face his outward carriage and demeanour should show that he is going to the Hierusalem above Socrates being asked of what countrey he was answered he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a citizen of the world a true saint is a citizen of heaven he is known what place he belongs to by his speech habit gesture There is a kind of angelical brightness on him he shines in holiness as Moses face did shine when he had been with God in the mount He is still doing Angels work his life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom speaks a very heaven upon earth Noah walked with God Gen. 6.9 * It a pie sancte vixit quasi deum semper prae oculis haheret Aug. Tom. 10. Hom. 27. and in this sense the pious soul is still with God he walks unweariably with God though he meets with some rubs and difficulties in the way yet still he keeps his walk and thus we have seen in what sence a gracious soul is still with God the eagle may sometimes sit upon a low bough but her nest is built high Job 39.27 A Christian walks upon the surface of the earth but his nest is built high upon the rock Christ The moon is seen in the water yet it is seated in the firmament So a Christian is seen here below but he is above he is still with God 3. The third thing is why a Gracious heart is still with God There are five reasons why it is so 1. from the nature of grace grace carries the soul up towards God Grace is like fire est mollis flamma medullis T is the nature of fire to ascend You that ly groveling on the earth feeding like the serpent on dust or like eels wrapping your selves in the mud and slime of the world had you that new and holy principle of grace infused your souls would sparkle upwards you would mount up to heaven as Eagles Isa 40.31 had you the sharp eye of faith to see Christ you would soon have the swift wing of desire to fly to him 2. From that magnetical power of Gods spirit The spirit hath not only a soul-purifying but a soul-elevating power as the sun exhales and draws up the vapors from the Earth So the Spirit draws up the heart to God The Spirit lifted me up Ezek. 3.14 Though there be grace in the heart which would be still mounting upward yet there is much corruption to pull us down a Christian in this life is both check'd and spur'd Grace spurs him forward in his way to heaven and then corruption checks him now here the spirit comes in and draws up the heart to God * Spiritu sancto accenditur renatorum voluntas Austin which is a mighty power as if you should see a milstone drawn up into the Sun 3. A gracious heart is still with God because he is the center of the Soul and where should it ever be but in its Center while the heart is on the earth it shakes and trembles like the needle in the compass till it turnes to God * Irrequietum est cor nostrum do nec requiescit in te God is the proper Orb where the soul doth fix he is centrum quietativum as the Schoolmen speak A Christian rests in God as the Bee in the Hive as the Bird in the nest Return to thy rest O my soul Psalm 116.7 Noahs Dove was never well till it
hinders the sight when worldly thoughts as motes are gotten into the minde which is the eye of the soul it cannot look up so stedfastly to heaven by contemplation Therefore as when Abraham went to sacrifice he left his servant and the Asse at the bottom of the hill Gen. 22.5 So when a Christian is going up the hill of meditation he should leave all secular cares at the bottome of the hill that he may be alone and take a turne in heaven If the wings of the bird are full of lime she cannot â—â—iâ— Meditation is the wing of the soul when a Christian is belimed with earth he cannot she to God upon this wing Saint Bernard when he came to the Church-door used to say stay here all my worldly thoughts that I may converse with God in the Temple so say to thy self I am going now to meditate O all ye vaine thoughts stay behind come not neare When thou art going up the mount of meditation take heed the world doth not follow thee and throw thee down from the top of this pinacle This is the first thing the souls retiring of it selfe lock and bolt the doore against the world 2. The second thing in meditation is a serious and solemn thinking upon God The Hebrew word to meditate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with intensenesse to recollect and gather together the thoughts Meditation is not a cursory work to have a few transient thoughts of Religion Canis ad Nilum like the dogs of Nilus that lap and away but there must be in meditation a fixing the heart upon the object a steeping the thoughts carnal Christians are like quick-silver which cannot be made to fix their thoughts are roving up down and will not fix like the bird that hops from one bough to another and stays no where David was a man fit to meditate O God my heart is fixed Ps 108.1 Psalme 108.1 In meditation there must be a staying of the thoughts upon the object a man that rides post through a Town or Village he mindes nothing but an Artist or Limner that is looking on a curious piece views the whole draught and pourtraiture of it he observes the symmetry and proportion he mindes every shadow and colour A carnal slitting Christian is like the traveller his thoughts ride post he mindes nothing of God a wise Christian is like the Artist he views with feriousnesse and ponders the things of Religion Luke 2.19 But Mary kept all these things and pondered * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur de aiâ—â— quo secum dissertante Grotius in loc them in her heart The third thing in meditation is the raising of the heart to holy affections A Christian enters into meditation as a man enters into the Bath that he may be healed Meditation heales the soule of its deadnesse and earthlinesse but more of this after CHAP. III. Proving Meditation to be a duty MEditation is a duty lying upon every Christian and there is no disputing our duty Meditation is a Duty Meditation a duty 1. Imposed 2. Opposed 1. Meditation is a duty imposed It is not arbitrary there is a jus divinum in it The same God who hath bid us beleeve hath bid us meditate Josh 1.8 This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night These words though spoken to the person of Joshuah yet they concerne every one as the promise made to Joshuah concerned all beleevers Joshuah 1.5 compar'd with Heb. 13.5 So this precept made to the person of Joshuah thou shalt meditate in this book of the Law takes in all Christians it is the part of an hypocrite to enlarge the promise and to streighten the precept Thou shalt meditate in this book of the Law the word Thou is indefinite and reacheth every Christian As Gods Word doth direct so his will must enforce obedience 2 Meditation is a duty opposed We may conclude it is a good duty because it is against the stream of corrupt nature as he said you may know that Religion is right which Nero persecutes so you may know that is a good duty which the heart opposeth We shall finde naturally a strange aversenesse from meditation We are swift to heare but slow to meditate To think of the world if it were all day long is delightful but as for holy meditation how doth the heart wrangle and quarrel with this duty It is doing of pennance now truly there needs no other reason to prove a duty to be good than the reluctancy of a carnal heart To instance in the duty of self-denial Let a man deny himself Mat. 16.24 self-denial is as necessary as heaven but what disputes are raised in the heart against it What to deny my reason and become a fool that I may be wise nay not only to deny my reason but my righteousnesse What to cast it over-board and swim to heaven upon the plank of Christs merits this is such a duty that the heart doth naturally oppose and enter its dissent against This is an argument to prove the duty of self-denial good just so it is with this duty of meditation the secret antipathy the heart hath against it shews it to be good and this is reason enough to enforce meditation CHAP. IV. Shewing how meditation differs from memory THe memory a glorious faculty which Aristotle calls the souls scribe sits and pens all things that are done Whatsoever we read or hear the memory doth register therefore God doth all his works of wonder that they may be had in remembrance There seemes to be some Analogy and Resemblance between Meditation and Memory But I conceive there is a double difference 1. The meditation of a thing hath more sweetnesse in it than the bare remembrance The memory is the chest or cupboard to lock up a truth meditation is the pallate to feed on it the memory is like the Ark in which the Manna was laid up meditation is like Israels eating of Manna When David began to meditate on God it was sweet to him as marrow Psal 63.5 6. There 's as much difference between a truth remembred and a truth meditated on as between a cordial in a glasse and a cordial drunk down 2. The remembrance of a truth without the serious Meditation of it will but create matter of sorrow another day What comfort can it be to a man when he comes to die to think he remembred many excellent notions about Christ but never had the grace so to meditate on them as to be transformed into them A Sermon remembred but not ruminated will only serve to encrease our condemnation CHAP. V. Shewing how Meditation differs from Study THe Students life looks like meditation but doth vary from it Meditation and study differ three ways 1. They differ in their nature Study is a work of the braine meditation of the heart study sets the invention on work meditation sets the
cast off his people neither will he forsake his inheritance Psalm 94.14 This is like a star in a dark night or like the plank and broken pieces of the ship on which Paul and the rest came safe to shore Act. 27.44 God may conceal his love from his children not take it away * 2. Sam. 7.15 he may change his providence towards them not alter his purpose 9. In case of death there is a psalm revives though I walk in the valley of the shaddow of death I will fear no evil Psalm 23.4 The sting and poison of this serpent is taken away Thou art with me with thy power to support with thy grace to sanctifie with thy love to sweeten Thy Rod and thy staff do comfort me I have the staff of thy promise in the hand of my faith and with this I can walk thorow the dark entry of death Thus in every condition Davids Psalms like Davids harp may serve to drive away the evil spirit of sadness and unchearfulness from a Christian so much concerning the Psalms in general I come now to the words of the text when I awake I am still with thee Where you have the very effigies and portraicture of a godly man drawn out he is one that is still with God It was Davids happiness that he lived above the common rate of men not only as he was higher in power and dignity being a king but higher in sublimeness of affection * Animam habuit angeliflcatam Tertul. having his heart and hope raised above the world I am stil with thee Divines give many reasons why David was called a man after Gods heart but sure this is not the least because the frame of his heart was so heavenly this being most agreeable to Gods nature and will David was a man that as Ambrose speaks lived in the world above the world Assoon as he awaked he stept into heaven David was a Seraphical saint a mortal Angel like a true bird of paradise he did seldom touch with his feet upon the earth He was least alone when he was most a lone Nunquam minus solus quam cum solus Tul. Offic. When he awaked he was with God Nor was this onely when the fit was upon him a thought of God and away but it was a fixed temper of heart I am still with thee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pulse of his soul was still beating after God The hypocrite may have a blush of godliness which is quickly over Job 27.10 but the constitution of Davids soul was heavenly I am still with thee Not but that David had some diversions of mind Caution to have the eye alwayes fixed upon God will be the state of the blessed in heaven but David was still with God 1. Because the bias and bent of his spirit was towards God His heart like the needdle in the compass pointed heavenward 2. Because he was more with God then he was any where else Subjectum a majori parte as we use to say a man lives at his house not but that urgency of occasions draw him abroad sometimes but he is said to live there because he is most resident there The words hold forth this proposition Doct. That it is the sweet temper of a Gracious heart to be still with God I am still with Thee David awaked in heaven He was ever above We read in the old Law that those creatures which did creep upon all four were to be had in abomination but they which had wings to flie and leggs to leap withall were accounted clean Lev. 11.20 Those are among the uncleán and are abominable to God whose souls creep upon the earth but they who have the leggs and wings of grace to mount up with who are still with God these are pure and precious in Gods eyes For the illustrating this point there are three things to be explained and amplisied 1. What it is to be still with God 2. In what sence the soul is still with God 3. Why a gracious heart is still with God 1. What it is to be still with God In general it is to have a sweet intercourse and Communion with God 1 Joh. 1.3 Our fellowship is with the Father and with his Son Jesus In prayer we speak to God in the Sacrament he kisseth us with the kisses of his lips he giveth us a privy seal of his love 2. In what sence the soul is said to be still with God I answer the soul is still with God five manner of wayes 1. By contemplation So Ainsworth understands the Text. contemplatione I am still with thee that is by divine contemplation Davids thoughts were ever and anon running upon God So vers 17. How precious are thy thoughts unto me O God! Davids mind was a spiritual mint he minted most gold most of his thoughts were heavenly Thoughts are as travellers and passengers in the soul Davids thoughts were still travelling towards the Jerusalem above In Davids dangers God was still with him in Davids contemplations he was still with God Anaxagoras said he was born to contemplate Heaven Thus a Christian is still with God he is viewing glory his thoughts are all packed up and gone 2. Defiderio The soul is still with God by desire His anchor is cast in Heaven Hebr. 6.19 and he is carried thither with the sails of desire David did shoot his heart into Heaven by desire * Videmus terram torrefactam dehiscere ac si aperto ore potum e caelo appeteret significat propheta se desiderio ferventem ad deum accedere ac si vitalis humor eum deficeret Calvin in Psal 143. he had strong anhelations and pantings after God Psal 73.25 Whom have I in Heaven but thee and there is none upon earth I desire besides thee he saith not he had nothing upon earth he had his Crown and Scepter but nothing he desired like God Psal 42.1 as the hart pants after the water brooks so panteth my soul after thee O God The hart as Historians observe is a dry thirsty creature especially when chased by the hunter now nature is on fire and must have water to quench it thus the pious soul pants after the refreshing streams of Christs blood * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil and these desires of a Christian are rightly terminated he desires aswell conformity to Christ in grace as Communion with him in glory he desires the Sun of righteousness not onely for its refreshing beams but for its healing wings he desires not only Christs presence but his image Lord give me thy self that I may be more holy what should I do in Heaven with this unholy heart what converse could I have with God or angels thus the soul is still with God by desire and he desires not onely mercy but grace Amore. 3 3. The soul is still with God by love Where a mans love is there he is what
the Ark in which the beleever sailes above those bloody waves and is preserved from drowning And is not the Lord Jesus lovely all these types did but serve to shadow forth the divine excellencies of Christ and render him amiable in our eyes 3. By resem blances That Christ is thus lovely appears by those things to which the Scripture doth resemble him He is compared to things most illustrious There are seven lovely resemblances of Christ in Scripture 1. He is resembled to a Rose Cant. 2.1 I am the Rose of Sharon * i. e. Rosa odoratissima ut illa quae in locis apricis Florent Junius The Rose is Regina florum the Queen of flowers 't is most delicious for colour and scent to shew that fragrant perfume which Christ sends forth All Roses though beautiful have their prickles only the Rose of Sharon excepted so sweet is this Rose of Paradise that it makes us become a sweet savour to God Ephes 1.6 This Rose is semper vivens it never loseth its colour or fragrancy and is it not very lovely 2. Christ is resembled to a Vine John 15.1 The Vine as Pliny saith is the noblest of plants to this is Christ compared Oh what lovely clusters grow upon this Vine the fruits of Justification Sanctification c. These bunches of grapes hang upon the Lord Jesus We are beholding to this Vine Hos 14.8 From me is thy fruit found * Qui viret in foliis venit à radicibus humor nay Christ excels the Vine For 1. Though there be many things in the Vine tree besides the fruit useful the leaves the gumme the ashes of the Vine * Pliny yet the wood of the Vine is unuseful Ezek. 15.3 Will men take a pin of it to hang any vessel thereon now herein Christ is more lovely than the Vine-tree There is nothing in Christ but is useful We have need of his humane nature we have need of his divine nature we have need of his offices influences priviledges there is nothing in this Vine we can be without Oh how blessed are the branches of this Vine The Virgin Mary was saved not by bearing the Vine but by being ingraffed into the Vine 3. Christ is resembled to a corner-stone 1 Pet. 2.6 and that in two respects 1 The whole weight of the building lies upon the corner-stone so the weight of our salvation lies upon Christ * Dicitur Christus lapis ecclafiae angularis quia est primarium ac principale ejus fundamentum Estius 1 Cor. 3.11 12.2 The corner-stone doth unite and knit together both parts of the building so when God and man were at variance Christ as the corner-stone did unite them together yea and did ceament them with his own blood Oh how lovely and precious is this stone 4. He is resembled to a Rock 1 Cor. 10.3 That Rock was Christ * i.e. Metanym per petram significatur Estius He is a Rock in a threefold sense 1. He is a Rock for offence The Rock breaks the waves the Church being built upon Christ all the adversaries that come against her are like a ship coming full saile against a Rock 2. A Rock for defence the Dove hides in the rock Cant. 2.14 O my Dove in the clifts of the Rock Christs wounds are the clifts of the Rock where the beleeving soul This Dove hides it self 3. A Rock for comfort and that two wayes 1. The rock is a screene to shade off the heat so Christ is called Isa 32.2 a shadow from the heat he shades a poor sinner from the scorchings of Gods wrath 2. Honey came out of the Rock Isa 32.13 He made him to suck hony out of the Rock and oyle out of the flinty Rock The honey of the promises and the oyle of gladnesse comes out of this blessed rock 5. Christ is compared to a river in a dry ground Isa 32.2 When by nature we are as a scorched heath dry and barren Christ sends forth the sacred influences of his Blood and Spirit making us like the fields of Sharon full of moisture and fertility and are not these silver streams lovely 6. Christ is resembled to a Rich treasury Riches are lovely in mens eyes * Gratius aurum quà m solem intuemur Austin Ephes 3.8 The unsearchable riches of Christ the Angels can never dig to the bottom of this golden Mine Christ hath the true monopoly because he hath those riches as are no where else to be found The riches of his merit the riches of his Spirit Christ hath a partnership with the Father John 16.15 All that the Father hath are mine He is crowned with the Riches of the Deity Alexander regarded not the Kingdome of Macedonia when he heard of the riches of India a Christian will in a manner despise all other riches when he hath Christs Riches Philip. 3.8 7. Christ is resembled to a beautiful Robe * Rom. 13. Isa 61.10 He hath covered me with the robe of righteousnesse Hierom interprets it of Christ His righteousnesse is a lovely Robe no Robe of gold or Ermyn wherewith Kings are invested is so honourable as this in this robe we shine as Angels in Gods eyes The High-Priests glorious vestments * Voluit Deus plusquà m angelicum in Christo splendorem istis vestibus oftendere Willet Exod. 28.2 the Mitre the Robe the Ephod of Gold and the breast-plate of precious stones did all but serve to set out the beautiful garment of Christs righteousnesse wherewith a beleever is adorned Thus Christ appeares lovely in these several resemblances which can but faintly shadow out his beauty 4. Christs lovelinesse appears by demonstrations these two in particular He is lovely 1. In himself 2. In the account of others He is lovely in himselfe and that five manner of wayes Intrinfice 1. He is lovely in his person and that 1. As he is man Psal 45.2 Thou art fairer than the children of men The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical in the forme * Pulchruisti prae filiis hominum Pagnin Ar. Montanus it denotes excellency of beauty For though it be said he hath no comelinesse Isa 53.2 that was in regard of his afflictions which did so disfigure and as it were draw a vaile over his glory yet certainly the person of Christ was incomparably faire as Hierome and Chrysostome observe and if his body on earth was so beautiful what is it now in heaven The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glorious body Phil. 3.21 If Christ can make a Lily of the field more beautiful than Solomon in all his glory how faire is he himself how white is that Lily which grows in Paradise 2. Christs person is lovely as he is God-man * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de sancta Trin. He may not unfitly be compared to Jacobs ladder Gen. 28.12 which reached from earth to heaven Christs humane nature which was the foot
look after more sollid comforts The favour of God the blood of Christ the influences of the Spirit When I see the life which I fetch from the cistern is vain I will go the more to the Spring head in Christ there is an inexhaustible treasury When a man finds the bough begin to break he lets go the bough and catcheth hold on the main tree so when we finde the creature to be but a rotten bough then by faith we shall catch hold on Christ the tree of life Revel 2.7 The creature is but a reed God is the rock of ages SECT 6. THe sixth subject of meditation is Meditate on the excellency of grace meditate upon the excellency of grace Grace is 1. Precious in it self 2 Pet. 1.1 precious faith Grace is precious 1. In its original it comes from above Jam. 3.17 2. In its nature * Ardentes sui amores excitaret si simulachrū ejus ad oculos penetraret Plat. it is the seed of God 1 John 3.9 Grace is the spiritual enamel and embroidery of the soul It is the very signiture and engraving of the holy-Ghost Grace doth not lose its colour It is such a commodity that the longer we keep it the better it is it changeth into glory 2. As grace is precious in it self so it makes us precious to God * Summa apud Deum nobilitas clarum esse virtutibus Hierom. Epist ad Celantiam as a rich diamond adornes them that weare it Esay 43.4 Since thou wert precious in my sight thou hast been honourable The Saints who are invested with grace are Gods jewels Mal. 3.17 though sullied with reproach though besmear'd with blood yet jewels all the world besides is but lumber These are the jewels and heaven is the golden cabinet where they shall be lockt up safe A gracious man is the glory of the age he lives in like Melancthon who was called the phaenix of Germany * Bucauus praefat loc com So illustrious in Gods eye is a soul bespangled with grace that he doth not think the world worthy of him Heb. 11.38 Of whom the world was not worthy Therefore God calls for his people home so fast because they are too good to live in the world Prov. 12.26 The righteous is more excellent than his mighbour Grace is the best blessing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenoph It hath a meliority and transcendency above all things else there are two things sparkle much in our eyes but grace infinitely out shines both 1. Gold The Sunne doth not shine so bright in our eyes as gold 't is the mirror of beauty money answers all things Eccles 10.19 but grace weighs heavier than gold * Nullae majores divitiae quam fides quae caecos illuminat aegros curat martyres coronat in haereditate aeterna cum Sanctis angelis collocat Aug. de verb. dom gold draws the heart from God Grace draws the heart to God Gold doth but doth enrich the mortal part grace the angelical Gold perishes 1 Pet. 1.7 grace perseveres The Rose the fuller it is blown the sooner it sheds an emblem of all things besides grace Petitur hac caelum via Nunquam stygias fertur ad umbras Inclyta virtus sed cum summas Exiget horas consumpta dies itur ad superos gloria pandet Sen. Trag. 2. Guifts These are natures pride Guifts and parts like Rachel are faire to look upon but grace excels I had rather be holy than eloquent * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill An heart full of grace is better than an head full of notions Gifts commend no man to God 'T is not the paring of the apple we esteem though of a vermillion color but the fruit We judge not the better of an horse for his trappings * Non faciunt equum meliorem aurei fraeni Sen. l. 5. Epist 41. and ornaments unlesse he have good mettel What are the most glorious parts if there be not the mettel of grace in the heart Gifts may be bestowed upon one for the good of others as the nurses breasts are given her for the childe but grace is bestowed for a mans own eternal advantage God may send away reprobates with gifts as Abraham did the sons of the concubines Gen. 25.6 but he entails the inheritance only upon grace O often meditate upon the excellency of grace The musing on the beauty of grace would 1. Make us fall in love with it He that meditates on the worth of a diamond grows in love with it Damascen calls the graces of the Spirit the very characters and impressions of the divine nature * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen Grace is that flower of delight which like the vine in the parable Judges 9.13 chears the heart of God and man 2. The meditation of the excellency of grace would make us earnest in the pursuit after it We dig for gold in the Mine we sweat for it in the furnace did we meditate on the worth of grace we would dig in the Mine of Ordinances for it what sweating and wrastling in prayer We would put on a modest boldnesse and not take a denial What wilt thou give me saith Abraham seeing I go childlesse Gen. 15.2 so would the soul say Lord what wilt thou give me seing I go gracelesse who will give me to drink of the water of the well of life 3. The meditation of the excellency of grace would make us endeavour to be instrumental to convey grace to others Is grace so transcendantly precious and have I a child wants grace Oh that I might be a meanes to convey this treasure into his soul I have read of a rich Florentine * Cosm Medices who being to die called all his sons together and used these words to them It much rejoyceth me now upon my death-bed quod vos divites relinquam That I shall leave you all wealthy But a parents ambition should be rather to convey sanctity that he may say O my children it rejoyceth me that I shall leave you gracious it comforts me that before I die I shall see Jesus Christ live in you SECT 7. THe seventh subject of meditation is Meditate upon thy spiritual estate enter into a serious meditation of the state of your soules while you are meditating of other things do not forget your selves The great work lies at home It was Solomons advice know the state of thy flock Prov. 27.23 much more know the state of thy soul * Cum sublatum è conspectu lumen est inquit Seneca moris mei jam conscius totum diem mecum serutor nibil transco Tacitus annal l. 13 for want of this meditation men are like travellers skill'd in other countreys but ignorant of their own so they know other things but know not how it goes with their souls whether they are in a good state or bad there are few who by holy Meditation enter within themselves There
over and a perpetual eclipse and mid-night in the soul to be cast out of Gods presence in whose presence is fulnesse of joy this doth accent and imbitter the condition of the damned 't is like mingling gall with wormwood 2. Meditate upon the paine of sence 2. Poena sensus the Photinians hold there is no hell but they speak in a dream Psalme 9.17 The wicked shall be turned into hell And here meditate of two things 1. The place of hell 2. The company 1. Meditate of the place of hell 'T is call'd a place of torment Luke 16.28 There are two things especially in hell to torment 1. 1. Ignis Urens Fire Revel 20.15 'T is called a lake of burning fire Austin Peter Lombard Gregory the Great say this fire of hell is a material fire though they say it is infinitely hotter than any culinary fire that is but painted fire to this I wish none of us may know what kinde of fire it is but I rather think the fire of hell is partly material and partly spiritual the material fire is to work upon the body the spiritual to torture the soul This is the wrath of God which is both fire and bellows who knows the power of thy anger Psalme 90.11 But it may be objected if there be any material fire in hell it will consume the bodies there I answer it shall burn without consuming * In rebus sacris mirari non rimari sapientis est Gerhard de coena dom as Moses bush did Ex. 3.2 The power of God silenceth all disputes If God by his infinite power could make the fire of the three children not to consume cannot he make the fire of hell burne and not consume Austin in his book de civitate Dei Aug. lib. 21 tells us of a strange salt in Sicily which if it be put in the fire swims That God which can make salt contrary to its nature swim in the fire can make the bodies of the damn'd not consume in the fire 2. The worm Mark 9.44 2. Vermis Rodens Where the worme never dies Homer in his Odisses faines that Titius his liver was gnawn by two vultures in hell This never-dying worme Christ speaks of is the gnawing of a guilty conscience Comment 1 Cor. 11 Melancthon calls it Erynnis conscientiae * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hellish fury Siculi non invenere tyranni tormentum majus they that will not hear conscience preaching shall feel conscience gnawing * Ge adag Comment and so great is the extremity of these two the fire which burnes and the worme which bites that there will follow gnashing of teeth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat 8.12 the damn'd will gnash their teeth for horrour and anguish That must needs be sad chear as Latimer saith where weeping is serv'd in for the first course and gnashing of teeth for the second * Latimer Serm. ad cler Ejus adesse intollerabile ejus abesse im possibile Aug. to endure this will be intollerable to avoid it will be impossible 2. Meditate of the company in hell the devil and his Angels Matth. 25.41 Job complaines he was a companion to owles chap. 30.29 What will it be to be a companion to devils Consider 1. Their gastly deformity they make hell look blacker 2. Their deadly antipathy they are fired with rage against man-kind first they become tempters then tormentors Meditate much on hell Let us go into hell by contemplation that we may not go into hell by condemnation How restlesse is the condition of the damned The ancients faine of Endymion that he got leave of Jupiter always to sleep * Impetrasse a Jove ut perpetuo dormiret Natal Com. What would the damned in hell give for such a Licence in their paines is neither intermission nor mitigation The serious meditation of hell would make us 1. Feare sinne as hell Sinne is hells fuel sinne like Sampsons foxes * Judges 15.5 carries devouring fire in the taile of it 2. The meditation of hell would cause rejoycing in a childe of God The Saints feare of hell is like the two Maries feare Matth. 28.8 They depared from the Sepulchre with fear and great joy A beleever may fear to think of the place of torment but rejoyce to think he shall not come into this place When a man stands upon a high rock he trembles to look down into the sea yet he rejoyceth that he is not there strugling with the waves A child of God when he thinks of hell he rejoyceth with trembling A Prison is not made for the Kings sons to be put in A great Naturalist observes that nothing will so soon quench fire as salt and blood sure I am the salt brinish tears of repentance and the blood of Christ will quench the fire of hell to a beleever Christ himself hath felt the paines of hell for you The Lamb of God being roasted in the fire of Gods wrath by this burnt-offering the Lord is now appeas'd towards his people Oh how may the godly rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There 's no condemnation to them that are in Christ Rom. 8.1 When the Son of God was in the furnace Dan. 3.25 the fire did the three children no hurt so Christ being for a time in the fiery furnace of Gods wrath that fire can do a beleever no hurt The Saints have the garment of Christs righteousnesse upon them and the fire of hell can never singe this garment SECT 13. THe thirteenth subject of meditation is Meditate on heaven Meditate on heaven From the Mount of meditation as from Mount Nebo we may take a view and prospect of the Land of promise Christ hath taken possession of heaven in the name of all beleevers Heb. 6.20 Whither the forerunner is for us entred even Jesus Heaven must needs be a glorious City which hath God both for its builder and inhabitant Heaven is the extract quintessence of all blessednesse There the Saints shall have their wish Austin wished that he might have seene three things before he died Rome in its Glory Paul in the Pulpit and Christ in the Flesh But the Saints shall see a better sight they shall see not Rome but Heaven in its glory they shall see Paul not in the Pulpit but on the Throne and shall sit with him they shall see Christs flesh not vail'd over with infirmities and disgraces but in its spiritual embroydery not a crucified but a glorified body They shall behold the King in his beauty Isa 33.17 What a glorious place will this be In heaven God will be all in all 1 Cor. 15.28 Beauty to the eye musick to the eares joy to the heart and this he will be to the poorest Saint as well as the richest O Christian who art now at thy hard labour perhaps following the plough thou shalt sit on the Throne of glory * Rev. 3.21 Quintus Curtius writes of
loath to put its neck under Christs yoak now a Christian must hate himself no man ever yet hated his own flesh Ephes 5.29 yes in this sence he must hate his ownflesh The lusts of the flesh * Rom. 8.13 He must offer violence to himself by mortification and Meditation say not it is hard to meditate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost is it not harder to ly in Hell 2. We do not argue so in other things Riches are hard to come by therefore I will sit still and be without them no difficulty is the whet-stone of industry How will men venture for gold and shall we not spend and be spent for that which is more precious then the gold of Ophir By Meditation we suck out the quintessense of a promise 3. Though while we are first entring upon Meditation it may seem hard yet when once we are entred it is sweet and pleasant Christs yoak at the first putting on may seem heavy but when once it is on it becoms easy T is not a yoak but a Crown Lord saith Austin the more I Meditate on thee the sweeter thou art to me * Quanto magis in te meditor tanto es mihi dulcior amabilior de lectant me bona tùa puro mentis intuitu dulcissime pii amoris affectu Aug. Tom. 9. According to that of holy David My Meditation of the shall be sweet Psal 104.34 The Poets say the top of Olympus was always quiet and serene * Olympi cacumen semper quie tum T is hard climbing up the rocky Hill of Meditation but when we are got up to the top there is a pleasant prospect and we shall sometimes think our selves even in heaven * Contemplationis pluma nos sublevat atâ—ue inde divinâ dulcedine ád coelum erigimur Bonaventure By holy Meditation the soul doth as it were breakfast with God every morning and to be sure his breakfast is better then his dinner When a Christian is upon the mount of Meditation he is like Peter on the mount when Christ was transfigured Mat. 17. he cries out bonum est esse hic Lord t is good to be here he is loath to go down the mount again If you come to him and tell him of a purchase he thinks you bid him to his loss what bidden manna doth the soul tast now how sweet are the visits of Gods spirit when Christ was alone in the wilderness then the Angel came to comfort him when the soul is alone in holy Meditations and ejaculations then not an angel but Gods own spirit doth come to comfort him a Christian that meets with God in the mount would not exchange his hours of Meditation for the most orient pearls or sparkling beauties that the world can afford No wonder David spent the whole day in Meditation * Homo meditabundus Psa 119.97 Nay as if the day had been too little he borrows a part of the night too Psalm 63.6 when I remember thee upon my bed and Meditate on thee in the night-watches When others were sleeping David was Meditating He who is given much to Meditation shall with Sampson find an honey comb in this duty therefore let not the difficulty discourage * Virtus maximè nitet in arduo The pleasantness will infinitely countervail the pains Having removed these two objections out of the way let me again revive the exhortation to Meditate in Gods law day and night And there are two sorts of Meditation which I would perswade to CHAP. XII Concerning occasional Meditations 1. OCcasional and 2 deliberate 1. Ocasional Meditations such as are taken up upon any sudden occasion There is nothing almost doth occur but we may presently raise some Meditation upon as a good Herbalist doth extract the Spirits and quintessence out of every herb so a Christian may from every emergence and occurence extract matter of Meditation A gracious heart like fire turns all objects into fuel for Meditation I shall give you some instances When you look up to the heavens and see them richly imbroidered with light you may raise this Meditation if the Footstool be so glorious what is the Throne where God himself sits When you see the Firmament bespangled with Stars think what is Christ The Bright Morning Star Revelation 22.16 Monica Austins mother standing one day and seeing the Sun shine raised this Meditation Oh! If the sun be so bright what is the Light of Gods presence When you hear musick that Delights the sences presently raise this Meditation What musick like a good conscience * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignoepist ad Philadelph This is avis paradist the bird of Paradise within whose chirping melody doth inchant and ravish the soul with joy he that hath this musick all day may take Davids Pillow at night and say with that sweet singer I will lay me down in peace and sleep Psal 4. 8. How blessed is he that can finde heaven in his own bosom When you are dressing your selves in the morning awaken your Meditation think thus but have I been dressing the hidden man of the heart * 1 Pet. 3.4 Have I looked my face in the Glass of Gods word I have put on my cloaths but have I put on Christ It is reported of Pambo that seeing a Gentlewoman dressing her self all the morning by her Glasse he fell a weeping O saith he this woman hath spent the morning in dressing her body and I sometimes spend scarce an hour in dressing my soul When you sit down to dinner let your Meditation feed upon this first course how blessed are they that shall eat bread in the Kingdom of God * Lu. 14.15 What a Royall Feast will that be which hath God for the Founder What a Love-feast where none shall be admitted but Friends When you go to bed at night * Dic dormituro potes non ex pergisci amplius di experrecto potes non dormi re amplius Sen. imagine thus shortly I shall put off the earthly clothes of my body and make my bed in the grave when you see the Judge going to the Assizes and hear the Trumpet blow think with your selves as Hierom did That you are still hearing that shrill Trumpet sounding in your ears Surgite mortui Arise ye dead and come to judgment When you see a poor man going in the Streets raise this Meditation here is a walking Picture of Christ He had no place where to lay his head * Mat. 8.20 My Saviour became poor that I through his poverty might be made rich When you go to Church think thus I am now going to hear God speak let me not stop my ear if I refuse to hear Him speaking in his Word I shall next hear him speaking in his Wrath Psalm 2.5 When you walk abroad in your Orchard and see the plants bearing and the herbs flourishing Think how pleasing a sight it is to God to see a
4. Lord make me to know mine end and the me asure of my days what it is that I may know how frail I am The reason our affections are so chill and cold in spiritual things is because we doe warm our selves no more at the fire of meditation Illumination makes us shining lamps meditation makes us burning lamps What is it to know Christ by speculation and not by affection It is the proper work of meditation to excite and blow up holy passions What sparklings of love in such a soul When David had meditated on Gods law he could not chuse but love it Psalm 119.97 O how love I thy law it is my meditation all the day When the spouse had by meditation viewed those singular beauties in her beloved white and ruddy Cant. 5. she grew sick of love vers 8. Galeatius Caraccialus that famous Marquess of Vico who had been much in the contemplation of Christ breaks out into a holy Pathos let their mony perish with them who esteem all the gold in the world worth one hours communion with Jesus Christ 4. Meditation fits for holy duties The musician first put his instrument in tune and then he plaies a lesson meditation tunes the heart and then it is fit for any holy service as the sails to the Ship so is meditation to duty it carries on the soul more swiftly 1. Meditation fits for Hearing when the ground is softned then it is fit for the plough and the seed when the heart is softned by meditation now is a fit time for the seed of the word to be sown 2. Meditation fits for Prayer Prayer is Spiritualis pulsus the spiritual pulse of the soul by which it beats strongly after God There is no living without prayer a man cannot live unless he takes breath no more can the Soul unless it breathes out its desires to God Prayer Vshers in mercy and prayer sanctifies mercy * 1 Tim. 4.5 it makes mercy to be mercy prayer hath power over God vincit invincibilem * Luther Hosea 12.4 Prayer comes with Letters of mandamus to heaven Isa 45.11 Prayer is the spiritual Leech that sucks the poison of sinne out of the soul What a blessed shall I say duty or privilege is prayer Meditatio nutrix ora tionis Gerson Now meditation is an help to prayer Gerson calls it the nurse of Prayer Meditation is like oyl to the lamp the lamp of prayer will soon go out unless meditation cherish and support it meditation and prayer are like two Turtles if you separate one the other dies A cunning angler observes the time and season when the fish bite best and then he throws in his angle When the heart is warmed by meditation now is the best season to throw in the angle of prayer and fish for mercy After Isaac had been in the field meditating he was fit for prayer when he came home When the Gun is full of powder it is fittest to discharge So when the minde is full of good thoughts a Christian is fittest by prayer to discharge now he sends up whole volleys of sighs and groans to heaven Meditation hath a double benefit in it it powres in and poures out first it poures good thoughts into the mind and then it poures out those thoughts again in prayer meditation first furnisheth with matter to pray and then it furnisheth with a heart to pray Psalm 39.3 I was musing saith David and the very next words are a prayer Lord make me to know my end Hinc utilitas meditationis conspicitur quia animum Davidis ad pre candi studium erexit Calvin and Psalm 143.5 6. I muse on the works of thy hands I stretch forth my hands to thee the musing of his head made way for the stretching forth of his hands in prayer When Christ was upon the mount then he prayed So when the Soul is upon the mount of meditation now it is in tune for Prayer Prayer is the Child of meditation meditation leads the van and prayer brings up the Rear 3. Meditation fits for Humiliation When David had been contemplating the Works of Creation their splendor harmony motion influence he let the plumes of pride fall and begins to have Self-abasing thoughts Psalm 8.3 4. When I consider the Heavens the Work of thy fingers the moon and Starres which thou hast ordained What is man that thou art mindfull of him 5. Meditation is a strong antidote against sinne most sin is committed for want of meditation men sin through incogitancy and passion * Omnis passio inclinat cum impetu Tho. Quest 155. art 2. would they be so brutishly sensual as they are if they did seriously meditate what sin is Would they take this viper in their hand if they did but consider before of the sting Sin puts a worm in to conscience a sting into death a fire into hell did men meditate of this that after all their dainty dishes death will bring in the Reckoning and they must pay the Reckoning in Hell they would say as David in another sence Let me not eat of their dainties Psalm 141.4 The Devils apple hath a bitter kore in it Did men think of this sure it would put them into a cold sweat and be as the Angels drawn sword to affright them Judg. 22.23 Meditation is a golden Shield to beat back sin When Josephs mistress tempted him to wickedness meditation did preserve him How shall I do this Evil and sinne against God Meditation makes the heart like wet tinder it will not take the Devils fire 6. Meditation is a cure of Covetousness The covetous man is called an Idolater Col. 3.5 Though he will not bow down to an Idol yet he worships graven images in his coyn Now meditation is an excellent means to lessen our esteem of the World Great things seem little to him that stands high if we could live among the stars the earth would seem as nothing A Christian that stands high upon the pinacle of meditation how do all worldly things disappear and seem as nothing to him he sees not that in them which men of the world do He is gotten into his Tower and Heaven is his Prospect What is said of God He dwells on high he humbleth himself to behold the things done on the earth Psal 113.6 I may allude to with reverence The Christian that dwelleth on high by meditation accounts it an humbling and abasing of himself to look down upon the earth behold the things done in this lower Region Saint Paul whose meditations were sublime and seraphical looked at things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were not seen 2 Cor. 4. ult How did he trample upon the World how did he scorn it I am crucifled to the world Gal. 6.14 As if he had said it is too much below me to mind it He who is catching at a crown will not fish for gudgeons as Clopatra once said to Mark Anthony A Christian
that is elevated by holy meditation will not set his heart there where his feet should be upon the earth 7. Holy meditation banisheth vain and sinful thoughts it purgeth the Phancy * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost How long shall vain thoughts lodg within thee Jer. 4.14 The mind is the shop or work house where sin is first framed Sin begins at the thoughts The thoughts are the first plotters and contrivers of evil The mind fancy is a stage where sin is first acted the malicious man acts over sin in his thoughts he contemplates revenge The impure person acts over concupicence in his thoughts he contemplates lust The Lord humble us for our contemplative wickedness Pr. 30.32 If thou hast thought evil lay thy hand upon thy mouth How much sin do men commit in the chamber of their imagination now meditating in Gods law would be a good means to banish these sinful thoughts If David had carried the book of the law about him and meditated in it he had not looked on Bathsheba with a lascivious eye 2. Sam. 11.2 Holy meditation would have quenched that wild-fire of lust The word of God is pure Psalm 119.140 not onely subjective but effective T is not onely pure in it self but it makes them pure that meditate in it Christ whip't the buyers and sellers out of the temple John 2.15 Holy meditation would whip out idle and vagrant thoughts and not suffer them to lodg in the mind what is the reason the Angels in heaven have not a vain thought they have a sight of God their eye is never off him If the eye of the soul were fixed on God by meditation how would vain impure thoughts vanish As when that woman Judg. 9.52 was in the tower and Abimelek came near to the tower to have entered she threw a milstone out of the tower upon him and killed him so when we are gotten into the high tower of meditation and sinful thoughts would come near to enter we may from this tower throw a milstone upon them and destroy them And thus you have seen the benefit of meditation CHAP. XVI Setting forth the excellency of meditation ARistotle placeth Felicity in the contemplation of the mind Meditation is highly commended by Austin Chrysostome Cyprian as the nursery of piety Hierom calls it his Paradise * Dixit Hieronimus oppida urbes videri sibi tetros carceres solitudinem Paradisum Epist 72. with what words shall I set it forth other duties have done excellently but Thou excellest them all Meditation is a friend to the graces it helps to water the plantation I may call it in Basils expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil the treasury where all the graces are locked up And with Theophylact the very gate portal by which we enter into glory By meditation the Spirits are raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and heightned to a kind of angelical frame meditation doth sweetly anticipate happiness it puts us in heaven before our time Meditation brings God and the Soul together 1 Joh. 3.2 Meditation is the Saints perspective Glass by which they see things invisible It is the golden ladder by which they ascend Paradise it is the spy they send abroad to serch the land of promise it brings a bunch of grapes with it it is the dove they send out and it brings an Olive branchof peace in its mouth but who can tell how sweet hony is save they that tast it The excellency of meditation I leave to experienced Christians who will say the comfort of it may be better felt then expressed To excite all to this Pancreston to this so useful excellent I had almost said Angelical duty let me lay down some divine motives to meditation and how glad should I be if I might revive this duty among Christians CHAP. XVII Containing divine motives to meditation Motive 1 MEditation doth discriminate and characterize a man by this he may take a measure of his heart whether it be good or bad let me allude to that Prov. 23.7 for as he thinketh in his heart so is he as the meditation is such is the man Meditation is the Touchstone of a Christian it shews what mettle he is made of It is a Spiritual Index the Index shows what is in the book so meditation shows what is in the heart If all a mans meditations are how he may get power against sin how he may grow in grace how he may have more communion with God This shows what is in his heart the frame of his heart is spiritual by the beating of this pulse judge of the health of thy soul 'T is made the character of a godly man he fears God and thinks of his Name Mal. 3.17 Whereas if the thoughts are taken up with pride and lust as are the Thoughts such is the heart Their thoughts are thoughts of iniquity Isa 59.7 When vain sinfull thoughts come men make much of them they make room for them they shall diet and lodge with them if a good thought chance to come into their minde it is soon turned out of doors as an unwelcome Guest What need we further witness This argues much unsoundness of heart let this provoke to holy meditation Motive 2 The thoughts of God as they bring delight with them so they leave peace behind those are the best houres which are spent with God Conscience as the Bee gives honey it will not grieve us when we come to dye that we have spent our time in holy Soliloquies and ejaculations But what horror will the sinner have when he shall ask Conscience the question as Joram did Jehu * 2 Kings 9.22 is it peace Conscience is it peace and conscience shall say as Jehu What peace as long as the Whoredomes of thy mother Jezabel and her Witchcrafts are so many O how sad will it be with a man at such a time Christians as you tender your peace meditate in Gods Law day and night Motive 3 This duty of meditation being neglected the heart will run wilde it will not be a vineyard but a Wilderness * Neglectis urenda filix innascitur agris Meditation keeps the heart in a good decorum It plucks up the weeds of sin Plantae nobiliores sine cultu siluescunt Albertus Magnus it prunes the luxuriant branches it waters the flowers of grace it sweeps all the walks in the heart that Christ may walk there with delight For want of holy meditation the heart lies like the sluggards field Prov. 24.31 all overgrown with thorns and briars unclean earthly thoughts It is rather the divels hogsty then Christs garden T is like a house fallen to ruine fit onely for unclean spirits to inhabit Motive 4 The fruitlessness of all other meditations one man laies out his thoughts about laying up his meditations are how to raise himself in the world and when he hath arrived at an estate often God blows upon it * Hag. 1.9
His care is for his child and perhaps God takes it away or if it lives it proves a cross Another meditates how to satisfy his ambition Honour me before the people 1 Sam. 15.30 alas what is honour but a meteor in the aire a torch lighted by the breath of people * Honor uihi solidi est sed res imaginaria hominum arbitrio positae Mâ—â—cel with the least puff blown out how many live to see their names buried before them * Miseram est alinram incumbeâ—e famae Satyr When this Sun is in the meridian it doth soon set in a cloud Et stult us labor est ineptiarum Martial Thus fruitless are those meditations which do not center upon God 'T is but portare pulverem contra ventum as Hierome speaks But especially at death then a man sees all those thoughts which were not spent upon God to be fruitless Psalm 146.4 In that very day his thoughts perish I may allude to it in this sence all worldly vain thoughts in that day of death perish and come to nothing What good will the whole globe of the world do at such a time Those who have ravelled out their thoughts in impertinencies will but be the more disquieted it will cut them to the heart to think how they have spun a fools thread A Scythian Captain having for a Draught of water yielded up the City cryed out quid perdidi quid prodidi What have I lost What have I betrayed So will it be with that man when he comes to dye who hath spent all his meditations upon the world he will say what have I lost what have I betrayed I have lost heaven I have betrayed my soul And should not the consideration of this fix our minds upon the thoughts of God and glory All other meditations are fruitless like a piece of ground which hath much cost laid out upon it but it yields no crop Motive 5 Holy meditation is not lost God hath a pen to write down all our good thoughts Mal. 3.5 a book of remembrance was written for them that thought upon his name As God hath all our members so all our meditations written in his book God pens our closet devotion Motive 6 The sixth motive is in the text viz. the blessednesse affixed to the meditating Christian Blessed is the man c. verse 1. say not it is hard to meditate What think you of blessednes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. in Psa 1. Lycurgus could draw the Lacedemonians to any thing by rewards If men can meditate with delight on that which will make them cursed shal not we meditate on that which will make us blessed nay in the hebrew t is in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessednesses we shall have one blessedness upon another Motive 7 Lastly delightful meditation in Gods law is the best way for a man to prosper in his estate Iosh 1.8 This book of the law shall not depart out of thy mouth but thou shalt meditate therein for then thou shalt make thy way prosperous I leave this to their consideration who are desirous to thrive in the world and let this serve for motive to meditation The next thing remaining is to lay down some rules about meditation CHAP. XVIII Prescribing rules about meditation SECT I. Rule 1 WHen thou goest to meditate be very serious in the work Let there be a deep impression upon thy soul and that thou mayest be serious in meditation do these two things 1. get thy self into a posture of holy reverence Overaw thy heart with the thoughts of God and the incomprehensibleness of his majesty When thou art at the work of meditation remeÌ„ber thou art now to deal with God If an Angel from heaven did appoint to meet thee at such an hour wouldest thou not address thy self with all seriousness and solemness to meet him Behold a greater then an angel is here The God of glory is present He hath an eye upon thee he sees the carriage of thy heart when thou art alone Think with thy self O Christian when thou art going to meditate thou art now to deal with him in private before whom the Angels adore and the Divels tremble Think with thy self thou art now in his presence before whom thou must shortly stand and all the world with thee to receive their doom Thou must be removed and how soon thou knowest not from the closet to the tribunal 2. That thy heart may be serious in meditation labour to possess thy thoughts with the solemnity and greatness of the work thou art now going about As David said concerning his building a house for God the work is great 1 Chron. 29.1 so it may be said of meditation the work is great and we had need gather and rally together all the powers of the soul to the work If thou wert to set about a business wherein thy life were concerned how serious wouldest thou be in the thoughts of it in the business of meditation thy soul is concerned eternity depends upon it if thou neglectest or art slight in it thou runnest an hazzard of thy salvation If Archimedes was so serious in drawing his mathematical line that he minded not the sacking of the city O how serious should a Christian be when he is drawing a line for eternity When thou art going to meditate thou art going about the greatest work in the world SECT II. Rule 2 2. Read before you meditate Josh 1.8 This book of the law shall not depart out of thy mouth but thou shalt meditate in it The law must be in Joshuas mouth He was first to read and then meditate Give attendance to reading 1. Tim. 4.13 Then it follows meditate on these things verse 15. reading doth furnish with matter Lectio primò occurrit et data materia mittit nos ad meditationem Bernard it is the oyl that feeds the lamp of meditation reading helps to rectifie meditation Austin saith well that meditation without reading will be erroneous * Meditatio sine lectione erronea Aug. naturally the mind is defiled as well as the conscience Titus 1.15 the mind will be minting thoughts and how many untruths doth it mint Therefore first read in the book of the law and then meditate be sure your meditations be grounded upon Scripture There is a strange Vtopia in the fancies of some men they take those for true principles which are false and if they mistake their principles they must needs be wrong in their meditations He that is of the Saduces opinion that there is no resurrection he mistakes a principle Now while he is meditating on this he is at last carried to direct atheism He that is of the Antinomians opinion that there is no law to a justified person mistakes a principle and while he is meditating on this he at last falls into scandal Thus the mind having laid in wrong principles and taking that for a truth which is not the meditation must
an high estimate upon the Word what the judgement prizeth the affections embrace he that values gold will delight in it we are apt through a principle of Atheisme to entertaine slight thoughts of Religion therefore our affections are so slight David prized Gods Statutes at a high rate more to be desired are they than gold yea than much fine gold Psal 19.10 and hence grew that enflamed love to them I will delight my selfe in thy Statutes Psal 119.16 2. Pray for a spiritual heart an earthly heart will not delight in spiritual mysteries the earth puts out the fire Earthlinesse destroys holy delight get a spiritual pallate that you may rellish the sweetnesse of the Word He that tastes the sweetness of honey will delight in it If so be ye have tasted that the Lord is gracious 1 Pet. 2.3 'T is not enough to hear a Sermon but you must taste a Sermon 't is not enough to read a promise but you must taste a promise when you have gotten this spiritual pallate then Gods Word will be to you the joy and rejoycing of your heart * Jer. 15.16 3. If you would delight in the Law of God purge out the delight of sinne sinne will poyson this spiritual delight If you would have Gods Law sweet let not wickednesse be sweet in your mouth Job 20.12 When sinne is your burden Christ will be your delight CHAP. IX Holy delight should cause thankfulnesse Use 5 WHat cause have they to be thankful who can find this spiritual delight in God Thankfulnesse How did David blesse God that he gave the people hearts to offer so chearfully to the building of the Temple Who am I and what is my people that we should be able to offer so willingly after this sort 2 Chron. 29.14 Their willingnesse was more than their offering so should a Christian say Lord when there are so many prest souldiers who am I that I should offer so willingly Who am I that I should have thy free Spirit should serve thee rather out of choice than constraint 't is a great blessing to have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this promptitude and alacrity in Gods service Delight doth animate and spirit duty now we act to purpose in Religion Christians are never drawn so powerfully and sweetly as when the chaine of delight is fastened to their heart * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Without this all is lost our praying and hearing is like water spilt upon the ground It loseth both its beauty and reward then blesse God Christian who hath oyl'd the wheeles of thy soule with delight and now thou canst run and not be weary For thy comfort be assur'd thou shalt not want any thing thy heart can desire Psal 37.4 Delight thy self in the Lord and he shall give thee the desires of thine heart A CHRISTIAN On the Mount OR A TEATISE concerning MEDITATION Wherein the necessity usefulnesse excellency of Meditation is at large discussed By THOMAS WATSON Minister of Stephens Walbrook in the City of LONDON Meditate upon these things 1 Tim. 4.15 I thought on my wayes and turned my feet unto thy Testimonies Psal 119.59 Amans Deum sublimia petit sumptis alis relicta terra in coelum volat Philo. lib. de victimis LONDON Printed by T. R. E. M. for Ralph Smith at the Bible in Corn-hill near the Royal Exchauge 1657. PSAL. 1.2 And in his Law doth he meditate day and night HAving led you through the chamber of delight I will now bring you into the withdrawing room of Meditation In his Law doth he meditate day and night CHAP. I. The opening of the words and the proposition asserted GRace breeds delight in God and delight breeds Meditation A duty wherein consists the essentials of Religion and which nourisheth the very life blood of it and that the Psalmist may shew how much the godly man is habituated and inured to this blessed work of Meditation he subjoynes in his Law doth he meditate day and night * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not but that there may be sometimes intermission God allows time for our calling he grants some relaxation but when it is said the godly man meditates day and night the meaning is frequently he is much conversant in the duty 'T is a command of God to pray without ceasing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 These 5.17 The meaning is not that we should be alwayes praying as the Euchites held but that we should every day set some time apart for prayer so Drusius and others interpret it We read in the old Law it was called the continual sacrifice * Juge sacrificium Num. 28.24 not that the people of Israel did nothing else but sacrifice but because they had their stated houres every morning and evening they offered therefore it was called the continual sacrifice thus the godly man is said to meditate day and night that is he is often at this work he is no stranger to meditation The Proposition that results out of the Text is this Doct. That a good Christian is a meditating Christian Psalme 119.15 I will meditate in thy precepts 1 Tim. 4.15 Meditate upon these things Meditation is the chewing upon the truths we have heard The beasts in the old Law that did not chew the cud were uncleane the Christian that doth not by meditation chew the cud is to be accounted unclean Meditation is like the watering of the seed it makes the fruits of grace flourish For the illustration of the point there are several things to be discussed 1. I shall shew you what meditation is 2. That meditation is a duty 3. The difference between meditation and memory 4. The difference between meditation and study 5. The subject of meditation 6. The necessitie of meditation CHAP. II. Shewing the nature of Meditation IF it be enquired what meditation is I answer What meditation is meditation is the souls retiring of it selfe that by a serious and solemne thinking upon God the heart may be raised up to heavenly affections This description hath three branches 1. Meditation is the souls retiring of it self a Christian when he goes to meditate must lock up himselfe from the world The world spoiles meditation Christ went apart into the Mount to pray Mat. 14.23 So go apart when you are to meditate Isaac went out to meditate in the field Gen. 24.63 he sequestred and retired himself that he might take a walk with God by meditation Zacheus had a minde to see Christ and he got out of the crowd He ran before and climbed up into a sycamore-tree to see him Luke 19.3 4. So when we would see God we must get out of the crowd of worldly businesse we must climb up into the tree by retirednesse of meditation and there we shall have the best prospect of heaven The worlds musick will either play us asleep or distract us in our meditations When a more is gotten into the eye it
of the ladder stood upon the earth his divine nature which was the top of the ladder reached to heaven The Arrians and Socinians deny his Godhead as the Valentians do his manhood * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep. ad Antioch If the God-head be in him he must needs be God but the God-head shines in him Col. 2.9 In him dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the fulnesse of the God-head * Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod discrimen contra Eutichianos notatu dignum Beza and to confirme us in this truth let us consult with those Scriptures which do clearly assert his Godhead 1 Cor. 8.6 To us there is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and Phil. 2.6 who being in the form of God Basil lib. 1. Cont. Eunom which is as much saith Basil as to exist in the essence of God 1 Tim. 3.16 God was manifest in the flesh and 1 John 5.20 We are in him that is true even in his sonne Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS IS THE TRUE GOD * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Besides these testimonies of Scripture which do expressely assert the God-head of Christ it may be clearly demonstrated by those incommunicable properties belonging to the Deity which are ascribed to Christ and are the flowers of his Crown As 1. Omnipotency * Justin Martyr Orat. 1. ad Graec. Heb. 1.3 2. Omnisciency Mark 2.8 3. Ubiquity Mat. 28.20 4. Power of sealing pardons Mat. 9.6 5. The mission of the holy Ghost John 16.7 6. Coequality with God the Father Phil. 2.6 both in power John 5.19 21. and dignitie John 5.23 Thus we see his God-head proved and as he is God-man he is altogether lovely He is the very picture of his fathers glory Therefore he is called the expresse image and character of his person * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.3 The very effigies and print of Gods face is seen in Christ the glory of Gods wisdome holinesse mercy doth most transparently shine forth in him Thus his person is lovelie 2. Christ is lovely in his disposition A good nature is able to render deformity it self lovely Christ is lovely not only in his complexion but in his disposition He is of a loving and merciful disposition and in this sense may be called deliciae humani Generis * Titus Vespas It is reported of Marcus Aurelius the Emperour that he was of a most affable winning temper given to clemency and every day he would set one houre apart to hear the causes of the poor Thus Jesus Christ is of a most sweet disposition * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar He will not alwayes chide Psalme 103.9 He is inclinable to shew mercy to the penitent He delights in mercy Micah 7.18 He envites sinners to come to him Mat. 11.28 he begs of them that they would be saved 2 Cor. 5.20 he knocks at their hearts by his Spirit till his head be fill'd with dew and his locks with the drops of the night Rev. 3.20 If any poor soul accepts of his offer and doth arise and go to him how doth Christ welcome him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macarius Christ makes the Feast Luke 15.23 and the Angels make the musick verse 7. But if men will not receive the tenders of grace Christ grieves Mark 3.5 He is like a Judge that passeth the sentence with teares in his eyes Luke 19.42 And when he came nigh the City he wept Ah sinners I come to save you but you put away salvation from you * Acts 13. I come with healing under my wings but you bolt out your Physician I would have you but open your hearts to receive me and I will open heaven to receive you but you will rather stay with your sinnes and die than come to me and live Psalme 81.11 Israel would none of me Well sinners I will weep at your Funerals Oh how lovely is Christ in his disposition he comes with his suppling oyle to poure into sinners wounds He would faine break their hearts with his mercies He labours to overcome their evil with his good 3. Christ is lovely in his sufferings when he did make expiation for our sins * 1 Pet. 2.24 but what lovely in his sufferings lovely when he was buffeted spit upon besmeared with blood O yes he was most lovely upon the crosse * Rubore sui sanguinis nos candidos effecit Ghislerus because then he shewed most love to us He bled love at every veine His drops of blood were love-drops The more bloody the more lovely * Quanto pro me vilior tanto mibi charior Aug. The more Christ endured for us the more deare he ought to be to us Osorius writing of the sufferings of Christ saith Gal. 6.14 that the crown of thornes bored his head with seventy two wounds * Doles domine non tua vulnera sed mea Ambrose Quid dicamin crucem tollere Tully and Tully when he comes to speak of the death of the Crosse shews his rhetorique best by an Aposiopesis or silence what shall I say of this death Though a great Orator he wanted words to expresse it Nor did Christ only endure paine in his body but agony in his soul He conflicted with the wrath of God which he could never have done if he had not been more than a man We reade that the Altar of wood was overlaid with brasse that so the fire on the Altar might not consume the wood Exod. 27.1 2. This Altar was a type of Iesus Christ The humane nature of Christ which was as the wood was covered with the divine nature which was like the brasse else the fire of Gods wrath had consumed it and all this Christ suffered was nostra vice in our stead * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Isa 53.5 We eat the soure Grape and his teeth were set on edge We climbed the tree we stole the forbidden fruit and Christ goes up the ladder of the Crosse and dies Oh how lovely ought a bleeding Savior * Pendet anima dulcia poma de ligno decerpit Bern. de Floribus to be in our eys Let us weare this blessed crucifix alwayes in our heart * Inspice vulnera pendentis sanguinem morientis caput habet inclinatum ad osculandum cor apertum ad diligendum brachia extenia ad amplexandum totum corpus expositum ad redimendum haec quanta sint cogitate haec in statera vestri cordis appendite ut totus vobis figatur in corde qui totus pro nobis fixus fuit in Cruce Aug. lib. de Virgin Crux Christi clavis paradisi The Cross of Christ saith Damascen is the golden key that opens Paradise to us How beautiful is Christ upon the Crosse The ruddinesse of his blood took away