Seven Treatises, Treatise 3 · Chapter 6

Seven Treatises · Treatise 3 · Chapter 6

p. 235BCHAP. 6. Of Meditation, the ſecond priuate helpe.

NOw followeth the ſecond, which is Meditation:VVhat it is. And that is when we doe of purpoſe, ſeparate our ſelues from all other things, and conſider as we are able, and thinke of ſome poynts of inſtruction neceſſarie to leade vsus forward to the kingdome of heauen, and the better ſtrengthening of vsus againſt the diuel and this preſent euill world, and to the wel ordering of our liues. I ſay of purpoſe, ſeeing we both muſt Cminde ſuch things in good aduiſednes, and ſet our ſelues about them reſolutely, when we take them in hand; that they may be done with more reuerence and profit: and alſo ſeeing it falleth out for the moſt part, that we ſeldome enter into meditation of heauenly things, when we doe not intend them, but are ledde by the obiects of our mindes, eyes, or eares an hundred waies amiſſe, or if any good thought ariſe, it is repelled by and by, and goeth no further. To proceede I ſay, that when we meditate, we ought to ſeparate our ſelues from all company and troubleſome occaſions,Matth. 6.Matt 6 as our Sauiour commaundeth vsus to doe, when we pray priuately (theſe two being companions) as in our chamber priuatly, or in the field, or ſome commodious place, Dthat we may the better performe it: the ſmalleſt occaſions ſoone breaking vsus off from ſuch ſeruice of God.

And I ſay laſtly, that we muſt there ſet our minds on worke, about the cogitation of things heauenly, by calling to remembrance ſome one or other of them which we knowe: and ſo debate and reaſon about the ſame, that our affections may thereby be moued to louelove and delight in, or to hate and feare, according to that which we meditate on; ſo that we may make ſome good vſe of it to ourſelues. And this ſpirituall exerciſe of meditation is euen that which putteth life and ſtrength into all other duties, and parts of Gods worſhip. And this the holy Ghoſt reporteth of Iſaac the Patriarke,Geneſ. 24.63.Gen 24:63 Ethat he went out into the field toward the euening to meditate. Which had not been commendable, if he had not vſed ſo to doe (ſeeing it is the right kinde of ſuch holy duties to be oft in vſe) being taught of his father Abraham, who was the friend of God, and very familiar with him, and therefore (we may be ſure) had much communion and talke with him. As alſo our father Enoch did, who for proofe hereof, is ſaid in his whole life, to hauehave walked with God.

And this are all ſuch as deſire to take any good by it, to know: that they p. 236muſt be acquainted throughly with this ſweete and heauenly communing Fwith the Lord and themſelues, which was called of the Fathers of ancient time, their Soliloquie, that is, the talke which they vſed to hauehave alone by themſelues: That as men wearied, deſire reſt; ſo wee by the varietie and multiplicitie of buſines in this world, being troubled and diſtracted, may ſeeke eaſe to our mindes by meditation.

For otherwiſe wee may muſe and thinke vponupon any good things, and ponder our words and actions which wee doe, to ſee them done aright: which yet is not this kind of meditation that I now ſpeake of, but that watchfulnes mentioned before; which is a warie regarding, and taking heede to our waies, in one thing after another. Which yet the Prophet calleth meditation Galſo:Pſal. 119.97. Ioſh. 1.8.Ps 119:97Josh 1:8 as where he ſaith, All the day long doe I meditate on thy word: and in Ioſua; Thou ſhalt meditate day and night on the booke of the law: which wee know, could not be vnderſtood of meditation by intermiſſion of companie, or other actions, and buſines, but in their whole courſe a circumſpect care and regard that they might bee done after the word. And the matter of this our meditation,The matter of meditation. may be of any part of Gods word: on God himſelfe, his wiſedome, power; his merciemercy, or of the infinite varietie of good things which wee receiue of his free bountie; alſo of his workes and iudgements: or on our eſtate, as our ſinnes, and the vilenes of our corruption, that wee yet carrie about vsus, our mortalitie, of the changes in this world, or of our deliuerance Hfrom ſinne, and death: of the manifold afflictions of this life, and how wee may in beſt manner beare and goe through them, and the benefit thereof, and the manifold and great priuiledges which wee inioy daily through the ineſtimable kindnes of God toward vsus: but ſpecially of thoſe things which we hauehave moſt ſpeciall neede of.

Theſe and ſuch like are the matter of our meditation, and as oft as we goe aſide to thinke with purpoſe and deſire of heart vponupon theſe things, or any of them, for the better calling of our mindes out of the world, then we are ſaid to meditate: ſo when in or about any of theſe, we ſigh, moane, complaine to God, or reioyce, and are quickened in our hearts by ſuch occaſions, euen Ithat alſo is meditation, and moſt commonly ioyned with prayer. Of which two holie exerciſes the booke of the Pſalmes is full, namely that 119. Pſalme: where the man of God ſetteth downe his meditations, which he had in euerie ſtate of his: as either lamentation, complaints, or ſupplications in his affliction; or ioy and thankes for deliuerances and proſperitie.

By this vnderſtand, what manner of exerciſe meditation is: Euen ſuch an exerciſe it is, which is required of thee from time to time (as may be conuenient) through thy life, that by recording holie and diuine things, eſpecially thoſe which may make thee ſound in the matter of thy ſaluation, a little time (when thou maiſt beſt) may bee beſtowed of thee to drie vp thy fleſhly and Kbad humours of earthly mindednes and worldlines, &c. or to quicken thy dull heart, leaſt after thy ſleepe in ſinne, the diuell maketh thee forget thy former well ordrednes. And becauſe I am too ſure that few are acquainted with it, though it bee an helpe moſt profitable to godlines, I will ſomewhat more at large ſpeake of it, that the practiſe of it may be more common: and that they which vſe it with the other helps, may much more cheerefully go p. 237Athrough their courſe.The neceſſitie of meditation. How neceſſarie this heauenly exerciſe and recourſe to God is, may eaſily be conceiued, for that the hearts euen of good Chriſtians are ſo ſeaſoned with vnſauourie thoughts, deſires, and delights of follie, vanitie, and much other naughtines (ſeeing the beſt are chaunged and reformed but in part) that they thinke it vtterly impoſſible to bring them to any better point; and therefore many by this errour doe not greatly goe about it: yet if ſuch noiſome poyſons be ſuffered to lurke and remaine in them, we know, they doe not onelyonly, as ſowre weedes choake the plants of grace in them, but alſo grow vp, and bring forth moſt noiſome and dangerous fruits, as by wofull experience men feele and trie.

BAnd for the weeding theſe out of the ground of their hearts,What our meditations ſhould be of our ſinnes. there is no meanes ſo auaileable, as this conſidering oft, and deepe meditating on them: namely, what ſwarmes of wicked cogitations and luſts, do lodge in the heart, and to finde them out, alſo to bring them into a vile account, to be wearie and aſhamed of them, and ſo to entertaine better in their roome. I ſay there is no helpe more auaileable to hunt and purge them out, becauſe although by the word we know them, by conference we doe reuiue the remembrance of them, and by reading we doe both: yet all theſe runne out of our riuen heads, Heb. ….1.and abide meanly with vsus to ſuppreſſe our corruptions, and to tame our harts vntill wee bring our ſelues to often and much muſing and debating of the Cgood things which we heare and reade of, that ſo we may digeſt them; and of the euils which wee heare, that we may abandon them: euen as worldlie men ponder deeply their affaires which are weightie.

Now when we ſee ſo farre into the danger of them, and be wearied with the noiſomnes of them, that we will tie our ſelues oft to gage theſe hearts of ours, to ſift our thoughts, to accuſe and condemne them,Meditation purgeth out ſin. as we find cauſe by the filthines and ſhame of them, and herein will deale truly, as we louelove our ſoules: then doe wee begin to breake the knot of ſuch curſed ſwarmes, and to chaſe away the lurking litter of prophane thoughts and deſires out of our hearts; then we waxe more watchful againſt them after, and make more conſcience Dof them, adioyning thereto, inward and earneſt requeſts to God for aſſiſtance and bleſſing: Then alſo we ſhall furniſh our hearts more gratiouſly with heauenly cogitations and holy deſires: all which make greatly for the well paſſing of our daies. Therfore no man that will weigh how great things are wrought in our hearts, by holie meditating vponupon our eſtate, and vponupon Gods bountifulnes towards vsus, namely, euen a framing of vsus after the image of God, ſhall neede to doubt how neceſſarie it is.

And ſo much the more wee are to thinke it, becauſe it is well knowne by Scripture, and tried by experience, that our hearts are deceitfull aboue meaſure: and thereby we beare our ſelues in hand,Our hearts are deceitfull. that if wee doe once obtaine Ethus much of them, that wee can commend that which is good, and ſpeake againſt euill, we are readie to thinke our eſtate to be right marueilous good, when yet in the meane while,Rom. 2.28. Zach. 12.12.Rom 2:28Zech 12:12 if wee doe not finde our hearts in our ſecret meditations (and when wee ſearch our thoughts alone by our ſelues, how they ſtand affected) that we can feele vnfained hatred of euill to be in them, and louelove to goodnes: wee doe but deceiue our ſelues. And in eueryevery little triall, we ſhall finde it otherwiſe then wee would thinke: I meane, that ſinne p. 233ſitteth neerer and is faſter glued to vsus, then wee did imagine.

For as he which goeth to warre, is firſt trained and made fit to vſe his weapon at home:VVe muſt ſet againſt our ſinne in our priuate meditation, before we can caſt it off in company. and the ſcholler trieth maſteries priuately, before he come forth to diſpute openly: So a good Chriſtian will trie what he can doe againſt his affections and ſinne, alone by himſelfe in his ſolitarie meditation, and reſolue againſt the ſame (accordingly as he ſeeth the difficultie thereof to require) before he can in his common dealings, with all ſortes and companies, be ſtrong from temptations and falles, and free from offence giuing in his words and deedes. And therefore on the contrarie, this is the cauſe, why ſo many bewray themſelues to be hypocrites before men, for that they hauehave no triall of the truth and ſimplicitie of their hearts alone by themſelues, Gin iudging and proouing the vprightnes of them before God, and therefore hauehave not ſought ſtrength of him againſt their infirmities.

Oh how doth this communing with the Lord in ſecret, and debating with our ſelues about our mortalitie and corruption, and of his fauour in vanquiſhing them; how (I ſay) doth this, as oyntment mollifie our hard hearts, and make them to relent, and doth relieue them pleaſantly with the ſweetnes of it? How doth this eſtraunging of our ſelues from worldly impediments, drawe vsus into neare and heauenly communion with our God? How doth it make vsus acquainted with the manifold rebellions of our nature? with our blindnes, ſecuritie, earthlines, and infinit other loathſome filthineſſes, Hwhich neither wee our ſelues will take knowledge of, while we carry our ſelues in many things as good Chriſtians amongſt men; neither any other (but ſuch as doe know it) would euer thinke, that ſo much poyſon could be incloſed in ſo narrow a roome, as within the compaſſe of one ſilly man.

Other ſweete benefit of meditation.Oh the fruite and benefit, which by our meditation and priuate prayer we reape, is ſo great (the ſpirit of God changing our hearts thereby, from their daily courſe and cuſtom more and more, and bringing the heauenly life into more liking with vsus, and making it more eaſie and ſweete, which with the men of the world is ſo yrkeſome and vnſauorie) that none can well Iexpreſſe or conceiue it, but he which hath felt the ſame? For by it, God bringeth to paſſe, that the ſugred baites of earthly delights and tranſitorie pleaſures of the world (though Sathan kindleth an exceſſiue and an inordinate louelove of them in vsus) become not deadly poiſon vntounto vsus, as they doe to many, the Lord teaching vsus to ſee the painted vizor and deceiueable picture of them by looking into them throughly, that we may beware of them.

And as the Scripture noteth, how the men of God, who are moſt commended there for their pietie, as Moſes, Dauid, Paul, and others, were much taken vp of this exerciſe; ſo I dare boldly affirme, that the moſt godly of our Ktime, may thanke God much for their acquaintance with it, and much vſe of it: and others that are ſtrangers to it, how wiſe and forward ſoeuer they be in practiſe of Chriſtian dutie, ſhould be much more purged and cleanſed from euill, if with their other ſeruices of God, they were conuerſant in this meditation ioyned with their priuate prayers, and this ſecret talking with God, and with their owne hearts.

p. 239AAnd therefore although I looke not by this ſpeech to perſwade prophane men and ſuch as are addicted, and giuen ouer to the full inioying of their hearts deſire in the things of this preſent world, to regard this practiſe of muſing: yet my hope is, that I ſhall eaſily preuaile with thoſe;2. Theſ. 3.4.2 Thess 3:4 Who hauehave been readie and willing long agone, if they might hauehave had any plaine direction to teach them how to vſe it; to preuaile (I ſay) with them, to hauehave it in greater reckoning, for the neere and inward acquaintance which they may hauehave with God by it, as by little and little they ſhall be inabled. But the truth is indeede, that it is new and ſtrange to ſuch as hauehave not been accuſtomed to it,Meditation, a ſtranger to many. though people of good hope: in ſomuch, that when they heare by the word Bof God, that ſuch a dutie is required by him at their hands, they are readie (though it tend to their great benefit) to reaſon againſt it, as needles, and too hard to be attained vntounto, contenting themſelues to ſerue God without it rather, then to imbrace it immediatly, vntill they may ſee further into the neceſſitie, benefit, and poſſibilitie of it. And for the firſt two, how neceſſarie and profitable it is, I hauehave ſhewed; as alſo it will further appeare by that which followeth, of the lettes which doe hinder it, and the remedies againſt them. And then I will ſhew how poſſible, yea in time how eaſie it will become; and then will the benefit and fruite thereof, moſt chiefly appeare. And concerning the letters how many and great ſoeuer they be, before I Cſpeake of them, I hauehave no doubt, notwithſtanding them, by Gods aſſiſtance to make the way ſo eaſie, and plaine to the true Chriſtian to meditation (in this treatiſe of and about it) that by the ſame, the difficulties and diſcouragements which doe moſt trouble them, ſhall be remoued, or at leaſt weakned, that howſoeuer ſome take no profit by it, they ſhall hauehave the way ſhewed them in a few leaues, which they alſo may learne in a few weekes, to make good benefit of it, which otherwiſe they may (without helpe) be voyde of for many yeares.

To ſay ſomewhat therefore of the impediments firſt,The lets of meditation, are diuers. which hold Gods people ſtrangers from the vſe of meditation with profit, they are of two ſorts: DFor either they are ſuch as hinder them altogether from going about, or entring into it; or elſe they keepe them from taking any good thereby, although they ſet apart all other things of purpoſe, that they may giuegive themſelues (for the time) wholy thereto. Of the former ſort, there are three:The firſt let and the remedie thereof. The firſt is, when a Chriſtian knowing this dutie to be required of him, goeth about it, either in the morning (as I here perſwade, if it may be) or at any other conuenient time, but he hath no matter in readines to meditate vponupon: he is emptie, barren, and vtterly to ſeeke about what to beſtowe the time,VVant of matter. and his cogitations: for although he hath heard many things in ſermons, and wanteth many graces, which might driue him the rather to meditation Ethe better to come by them, and carrieth about many corruptions, and hath receiued many bleſſings and mercies from God; yet the diuell holdeth him, as it were blinde, forgetfull, and his minde confounded (it being occupied and taken vp vſually other waies amiſſe) ſo that he can finde nothing to muſe or conſider vponupon, whereby he might ſeaſon his heart.

Which when he ſeeth, and thereby that he cannot proceede in the dutie which he hath been taught to performe, and deſireth alſo to doe the ſame: p. 240he is exceedingly diſcouraged, made heauie hearted, and thereby the more Fhardly perſwaded to goe about it any more, but vnable to aske the way to redreſſe the ſame. For they who are ſo ſnared and ouermatched by the diuell, can hardly ſeeke remedy, if any thing be amiſſe with them, but leaue of altogether from the good, in the which they perceiue themſelues to be ſtopped: which is cleane contrarie to the practiſe of the children of this world, who are ſo wiſe in their kind, that if they be diſappointed and broken off,Luk. 16.2.3.Luke 16:2Luke 16:3 from their purpoſe one way, they will ſeeke the accompliſhment of their deſire many other waies, rather then to be fruſtrated.

Now againſt this Let, I hauehave ſet downe hereafter in this treatiſe a way to remedy it: vntounto the which I referre the reader; that is to ſay, certaine Grules to helpe him to meditate, and examples alſo to ſet him on worke: yet leaſt eueryevery weake Chriſtian ſhould not be able ſufficiently to direct himſelfe, this I adde further and more particularly, that it ſhall be expedient for him, principally to propound to himſelfe, as he is able theſe foure things (till he ſhall be better able) to helpe himſelfe, to muſe of them. Firſt, of his vnworthines, vilenes, and other his ſeuerall corruptions, and ſinnes. Secondly, of the greatnes of Gods bountie in forgiuing ſo many, and ſubduing daily more and more the dominion of ſinne and Sathan in him. Thirdly, he is to thinke how he may be guided through that preſent day, after the rules of his daily direction, eſpecially thoſe that ſeeme hardeſt to be followed, both the well Hordering of the heart, and framing his life, ſo farre as they agree with Gods word. Fourthly, let him meditate on the ſeuerall parts of the Chriſtian armour, how God hath appointed to ſtrengthen him thereby, and by the other helps, which I ſet downe to be vſed daily, for his better going forward, and how ſweete his life ſhall be by theſe helps in many reſpects more, then otherwiſe it can poſſibly be, and how to watch againſt all lets which may ariſe to hinder him from this courſe.

Theſe or ſo many of them as he may conueniently, when he goeth about it, if he hath no other thing more neceſſarie, and in the beſt manner that he can be directed (through the counſell of any who is able) theſe (I ſay) are Ian eſpeciall remedie to helpe him, who for want of matter to meditate on, ſhould neglect or omit it; and for varietie, thoſe meditations which I ſhall ſet downe, ſhall helpe him forward alſo. For there is no true beleeuer (how weake ſoeuer he be) but he is fit (if he be willing) to follow this direction.

The ſecond let, and the remethereof.The next impediment of the firſt ſort that hindereth a Chriſtian from meditating, is an vnfit minde vntounto ſpiritual and heauenly duties, as when it being carried after other deſires, is ſlow and vnwilling to be occupied in cogitation or conſideration of any holy matters: and therefore letteth paſſe this meditation, as finding himſelfe vtterly vnable to enter into the ſame. KHe that knoweth, it ſhould be performed (it may be) is ſometime grieued for the omitting of it: but if the minde be impotent, as hauing loſt her former ſtrength for the time, it is conſtrained to yeeld to the omitting of it. Now for the redreſſe of this, I anſwere, if he who omitteth it thus, through the vntowardnes of his heart, and vnfitnes to good duties, be ſuch an one as hath learned and reſolued to ſerue God eueryevery day, he can the more hardly p. 241Abeare this diſordrednes of the minde, and therefore he will ſeeke more ſpeedily to hauehave it remedied: But if hee hath not yet obtained any ſuch gouernment of himſelfe, but doth dutie to God more generally, ſeldome, and vncertainly, it muſt needes be the more hardly redreſſed: for it is manifeſt, that ſuch an one hath giuen his minde more libertie to wander in the world from the Chriſtian courſe.

The remedie to both, as they can receiue it, is one and the ſame; although not to both alike eaſie: yet ſeeing they are both the Lords, let them bring their minds to theſe conſiderations, and ſay with themſelues, I hauehave receiued a minde to pleaſe God, to be teachable and readie to any dutie: I hauehave oppoſed Bmy ſelfe againſt mine owne will, and the diuels ſecret and malitious counſell, though ſweet to the fleſh: I am not a debter vntounto it: how can I then yeeld to this vntowardnes of my heart, and ſo ſinne againſt my God? Where are the manifold and comfortable priuiledges, which hee hath giuen me, that I might bee faithfull to him? Am I wearie of my peace, and doe I haſte after mine owne ſorrow? Lord therefore bring backe this ranging heart of mine from the deceitfull dreames, or feares, or doubts that it hath been ſnared in: and reſtore it to the libertie which it was wont to inioy, that is, to ſolace it ſelfe in thy fauour, and communion with thee, and to count it my greateſt happines to commune with thee, when I may. And this gift being decaied, through Cmine owne fault, and Sathans crueltie and ſubtiltie, reſtore againe vntounto me, and forgiue my weake louelove towards thee, who hauehave prouoked thy maieſtie, (if thou wouldeſt bee prouoked) to frowne and looke amiablie on me no more.

Thou Lord chargeſt me, thus to ſeeke thy face, euen thy ſweete preſence, which I hauehave gone from, and for a time been blinded, as hauing no abilitie to muſe of any good things, and hauehave not ſeene that I was ſeduced, till I perceiued that I had loſt this ſweete libertie: now therefore (O Lord) ſhew thy louing kindnes in my diſtreſſe and weakenes, and reſtore to me this libertie of my minde, which many of thy children doe finde.

DThus fall into conſideration with thy ſelfe, and diſcourage not thy ſelfe, who haſt learned to vſe all thy wants to humble thee, and to bring thee neerer to God, rather then to goe further from him: So that I conclude, that the remedie to ſuch a one, as through an vnſetled heart, cannot meditate of any parts of Chriſtianitie and godlines, hauing otherwiſe knowledge; yea the beſt remedie is to meditate of his preſent vnfitnes, looſenes of heart and earthly mindednes, to count it as an heauie burthen, to accuſe his heart, and ſo to bring it to relenting, by conſidering how farre off it is preſently from that mildnes, humblenes, heauenlines, and readines vntounto dutie, which hauehave been in him at ſome other times. But let no man giuegive any libertie in any ſort Eto his euill heart (when it is turned away from cheerefulnes and willingnes in any part of Gods ſeruice to goe forward therein) for that were to bring him into vtter bondage. And this for redreſſe of the ſecond let.

The third followeth, and that is want of opportunitie, & leaſure,The third let, and the remedie thereof. by reaſon of neceſſarie buſines taking vp the time: vntounto the which may bee added this, that there is no conuenient place to ſome, wherein they may goe apart from company, as the ſea-men, or ſuch as muſt go farre from their dwellings, when p. 242they ſhould vſe it, as hauing neither choiſe of roome, and yet the ſame taken Fvp with children, and ſtirring vp and downe within, and compaſſed round with other houſes adioyning without, as in ſmall and poore families it is to be ſeene. To them which alleage that they are hindred by neceſſarie buſines, I denie not, but ſuch may, and doe fall out ſometimes, eſpecially to perſons who are occupied about many things:Luk. 10.42.Luke 10:42 whom I exhort, to weigh (as it behooueth all ſuch to whom this belongeth) that one thing is neceſſarie: and that the ordinarie workes of their callings are not to put this dutie out of place: for if they doe, it is by the vnskilfulnes, or vntowardnes of them who commit this fault: but the one of them is appointed of God to goe with the other, and both of them to ſtand together to the vpholding of their inward Gpeace. And if they ſay, that their hindrance is not thereby, but by workes more then ordinarie, I further beſeech them by the mercifulnes of God, that they ſeeke not cloakes for their ſlouth; neither hold themſelues backe from ſo profitable duties, by occaſions of no great weight or importance, but rather for yeelding to the fleſh. I call thoſe buſineſſes, occaſiōs of great weight, when the omitting of them, although they be but houſehold, or worldly affaires; yet may trouble them more at that time, then the omitting of their meditatiō, which may be performed another time, but their buſineſſes cannot: As it commeth oft to paſſe, that the neglecting of neceſſarie worke, through want of diſcretion, and heede taking, when it ſhould bee done (although Hin the meane while, prayer, reading, meditation, or ſuch like be gone about) troubleth the mind (I ſay) with ſo deepe griefe, through ſome great diſcommoditie ſuſtained, that in long ſpace it is not quiet and at libertie to ſerue God any way againe. And ſeeing God requireth to be honoured of vsus in al things, euen in theſe earthly, as well as ſpirituall, therefore we muſt not think, it pleaſeth him whē any man ſhall through zeale without knowledge, doe that at one time, which ſhall quench zeale for want of wiſe heed taking, for many times after: but if any man will hereby let looſe y^e bridle any thing the more to worldlines, let him know, that he hath frō hence no ſuch liberty.

Now to returne, if any through neceſſarie lets ſhall be conſtrained to let Ipaſſe this dutie of meditation, hereby let it appeare to hauehave been neceſſarie, and without his fault, if hee ſupplie this dutie after his neceſſarie labour ended, and take heede that in no wiſe it be omitted altogether, vnleſſe hee can be aſſured with peace, that God in the omitting of it hath been remembred ſome other way. And ſo I ſay of the hindrance, which commeth by want of conuenient place, that muſt be done which may moſt conueniently, ſeeing there is nothing gained by neglecting that dutie, in the doing whereof ſtandeth our peace and welfare. And thus much of the lets which hinder altogether from meditating about our eſtate, that wee may be the fitter thereby vntounto prayer and good life.

The other lets are ſuch as hinder vsus from the good and profitable vſe of it,Two abuſes of meditation. The firſt, to vſe it ſleightly, and ſo to make a ceremonie of it. when we breake through the three former, and theſe may rightly be called abuſes of it: and are two, which in few words I ſet downe thus. The firſt is a commonnes or cuſtomarines in it, when we through perſwaſion that it muſt be continued, doe it houerly and ſleightly, and ſo make a ceremonie of it, not ſo much looking how our hearts are well affected in and by it, as that we p. 243Amay not bee iuſtly charged for omitting it.The remedie, we muſt be perſwaded, that it is worthie to be delighted in. Which ſinne is eaſily and ſoone committed in priuate prayer alſo, and ſuch like good exerciſes, when our mindes are not holden with a taking delight in them: and hereof it is, that all the ſeruing and worſhipping of God is with the moſt, but onelyonly for faſhion: of all which it is ſaid by God in the Prophet; In vaine doe they worſhip me.Eſai. 29.13.Isa 29:13

The ſecond is when, although wee bee deſirous to vſe it,The ſecond, when we be clogged and fraught with phantaſies and cares. and that for our helpe and edifying, yet our heads are ſo full of trifling and wandring phantaſies, or worldly matters, that wee cannot minde thoſe heauenly things, which are ſo contrarie to them: And from hence ariſeth a wearines of it, & an haſtning to more libertie, that our hearts may raunge where they liſt, which is that Bwhich they moſt of all deſire. And although through the very corruption of nature, the beſt of Gods children doe complaine, that they doe not the good they would, and therefore not this good ſometimes (notwithſtanding they miſlike that it ſhould bee ſo, and reſiſt it:) yet the eſpeciall cauſe of this vnſauourie, weariſome, and vntoward taking in hand, or ſetting vponupon ſo holy and heauenly a part of Gods worſhip, is another beſides this: that is to ſay, the letting looſe of our hearts all the day (as I hauehave had occaſion to ſay in another place) diſordredly, without watching ouer them, and calling them backe from ſuch endleſſe rouings; that they may not forget God, but bee held within holie compaſſe, whereſoeuer we become, or whatſoeuer we goe Cabout: for there muſt not be in vsus at any time an euill heart.Heb. 3.12.Heb 3:12

Euen this (I ſay) is the cauſe why we cannot hauehave our hearts at commandement in meditation and prayer to attend vponupon God reuerently, when we would. For when wee hauehave at our pleaſure giuen them ſcope through the day to faſten their liking where they hauehave deſire, it hath been hard for vsus to weane them from it, when we would. And whiles we will be at this point, it will neuer bee better with vsus in our meditation:The remedie, we muſt carefully ſet our ſelues againſt the corruption of our hearts. no although God hath appointed the ſame to be an eſpeciall helpe to the well framing of our liues, and that our minds be brought into an heauenly eſtate thereby, if we would frequent it: yea although we appoint ſome eſpeciall time thereunto, yet ſhall Dwe be turned from muſing on good things to wandring, and ſhall hardly faſten on any good matter, hauing yet certaine principall points concerning our eſtate to ſet vsus on work therein; ſo many trifling phantaſies and dreames ſhall ſwimme in our braine to hold out better.

And till theſe by little and little be dried vp with the flame of heauenly and feruent affections, vnſually poſſeſſing our hearts in ſtead of them, it will neuer be otherwiſe with vsus but worſe and worſe. And it is a thing to be wondred at, that ſeeing none of our actions any day can be well done when our hearts are not good, and ſo preſerued and kept (which without circumſpect care and watch ouer them cannot be) it may be wondred at (I ſay) that wee Eſhould yet bee ſecure and negligent about the keeping of them from ſuch daunger to our ſelues and others, as we know will thereby inſue.

Therefore as the Lord by his Prophets hath cried out againſt the people in ſundrie ages, that they periſhed becauſe they would not vnderſtand, Pſal. 91.11.12 13.14.Ps 91:11Ps 91:12nor at all conſider their eſtate, and as there ſhall be an end of their deceiueable delights, although they cannot be brought to thinke of their end and account: ſo hee ſpeaketh as plainly, and hath done from time to time of this, that although in p. 244the world we ſhall hauehave tribulation, Ioh. 16.33. Ioh. 15.19. VVe muſt hauehave our conuerſation heauenly. Phil. 3.10.John 16:33John 15:19Phil 3:10euen we whom God hath choſen out of the Fworld; yet ſeeing we are ſtrangers here, we cannot neither may we place our hearts delight and felicitie here, but our chiefeſt comfort muſt be to hauehave daily communion with God, and to hauehave our conuerſation in heauen, with him, (vntounto the which, meditation is a ſingular helpe) and what waightie matters ſoeuer we be buſied about, yet to remember our maker in them all, that he be pleaſed and truſted in of vsus.

And in that many, euen of Gods ſeruants doe (through their corrupt nature) loath this heauenly Manna (I meane to be oft and daily in muſing on the things which concerne their peace) and hauehave their teeth ſet on edge with the deceitfull pleaſures of worldly men,Men loſe a great part of their ſweete and bleſſed liuing here, ſeeing they will not vſe meditation. who know no better: euen Gthis (I ſay) though there were no other thing, doth cauſe, that they inioy not the tenth part of the priuiledges and liberties which God hath prouided for them in this their pilgrimage. Neither can any thing (if it be weighed) be leſſe tolerable in the ſight of almightie God, then whereas he hath giuen vsus his Scriptures, which tell vsus his minde, and therefore teach vsus how we may commune with his maieſtie, and for our behoofe, hath giuen vsus an earneſt charge to ponder them in our heart, to hauehave them in minde, to make them the matter of our cogitation, It is vtterly vnbeſeeming, that the weightieſt matters ſhould be ſlightly regarded.delight, talke, and practiſe; yet that Chriſtians of good hope ſhould not be better acquainted with this heauenly courſe, nor be occupied thus, but by fittes, very ſeldome and coldly, as if God had been Hearneſt with vsus about a trifle, or as though he had offered vsus great iniurie to mooue vsus thereunto.

So that although I cannot ſay, it is no part of their thought, which ſhould ſeaſon all their thoughts (as I may ſay of many lying proteſtants, who doe ſhunne and flie all conſideration of heauenly matters, leaſt they ſhould trouble and diſquiet them:) yet it is too manifeſt that they ſauour too ſlenderly of Gods preſence and companie; who ſhunne it, by being ſtrangers to this meditation, whereby they may hauehave fellowſhip and companie with him.

Therefore to remedie this trifling out the time when we goe about to Imeditate and pray priuately, and to obtaine that we may be fit to performe this dutie,The former remedie more fully and cleerely ſet downe. and not bee carried at that time after wandring, wee muſt remooue that which hindreth vsus from it: I meane we muſt tie vp our looſe hearts throughout the daie from their deadly cuſtome of ranging after vaine, fond, and deceiuable thoughts, dreames and delights: we muſt weigh how little worth this is, to hauehave our cogitations faſtned vponupon things tranſitorie, much leſſe about thoſe which are filthie, but rather bring them to be taken vp in thoſe which are heauenly. This we are called vntounto: and vntill we can learne to doe thus, that how weightie ſoeuer our dealings be, yet we count this the chiefeſt to keepe peace with God, and euer feare to offend Khim: it will be an hard matter to bring ourſelues to meditate, and pray with cheerefulnes and fruite.

Now that I hauehave ſet downe the neceſſitie and profit of meditation, whenſoeuer we liſt to vſe it, and the eſpeciall lets thereof, I will now in that which followeth,Rules and examples of meditation, follow. onelyonly helpe the reader with ſome rules to guide himſelfe the better herein, vntill it be more familiar vntounto him (and then he ſhall vſe it better p. 245Athen all rules ſhall teach him) and I will ſet downe with the ſame, ſome examples in particular meditations, which ſhall agree with eueryevery good minde which readeth them: that ſuch as be not yet able to helpe themſelues by entring into their owne eſtate and heart, nor to draw matter from their owne experience to meditate on, may learne by this which I write and ſuch like; and others that can, may yet when they be vnfit by troubles and other occaſions, helpe themſelues by theſe examples which I ſhall propound to them. OnelyOnly there is required teachablenes and diligence to conſider of them, and profit by them, and that whatſoeuer be hard to them, they would craue the helpe of ſuch as can reſolue them. As concerning the rules, I hauehave had Boccaſion in other reſpects to make mention of ſome of them, but not ſo,Foure rules to direct vntounto meditation. as the reader may eaſily gather them as rules. Here therefore I will ſet them downe together.

The firſt is, that he, who deſireth to hauehave helpe by meditation,1 Rule. doe weigh how ſlippery, fickle, bad, and wandring his heart is infinit waies,Ierem. 17.9.Jer 17:9 to his exceeding hurt; and that he muſt of neceſſitie appoint ſome ſet time, to checke, reclaime,Pſalm. 55.17.Ps 55:17 and weane it from the ſame.

The ſecond,2 that he watch ouer his heart (hauing been ſo oft deceiued by it) throughout his whole life, and hauehave it in ſuſpition, that ſo it may be more fit to be drawne to ſuch heauenly exerciſes, and be ſtaied therein,Pro. 4.21. &c.Prov 4:21 and Cattend vntounto the ſame.

This being obſerued,3 let him (if hee bee able) draw matter of meditation and prayer from his owne wants and infirmities; from Gods benefits; from the changes and mortalitie of this life. I hauehave before ſet downe, what hee ſhould chiefly meditate vponupon: of louelove, humilitie, meekenes, peace of conſcience, the glorie of Gods kingdome, his louelove, and the contrarie: but eſpecially of that which for the preſent time, ſhall be moſt auailable.

If he cannot thus doe, let him reade before, ſome part of the hundred and nineteene Pſalme: ſome of the epiſtles of the Apoſtles: Chriſts ſermons,4 Ioh. 14.15.16.John 14:15John 14:16 or Dſome part of this direction, or ſome meditations, which follow, ſo many as conueniently he may, or any good matter fit for this purpoſe to ſeaſon & wel affect his mind: that ſo he may learne how to performe this duty, and quicken vp him ſelfe to it oft & from time to time, when he once knoweth how. If he cannot reade, he muſt deſire more helpe of others: and for want of helpe, he muſt needes looke to goe the more ſlowly forward, either in the right, and kinde vſe of meditation, or in any part of ſound godlines, and Chriſtianitie: ſeeing we cannot be ignorant of this, that the old ſubtill fowler ſets his ſnares and nettes ſo thicke in our way, that we hauehave no ſhift, but to fall into them, and light vponupon them, except with the winges of meditation Eand prayer wee mount vp on high aboue them, and flie ouer them.

Now follow the examples or particular meditations, which I thought good to adioyne to that which hath been ſaid of this matter, to teach the ignorant; and to helpe euen the ſtronger Chriſtians, when they be not ſo fit to helpe themſelues; and neuer out of ſeaſon or vnprofitable to either of both: I ſet ſome of them downe more briefly, that they may giuegive occaſion p. 246to the perſons when they are fitteſt for breuitie, to diſcourſe of the matters Econtained in them (ſeeing they be ſuch as ſhall euer concerne them) and apply them to their owne eſtate more at large to moue their hearts to practiſe them. I ſet downe ſome of them more largely and fully, that ſuch as feele themſelues more barraine and vnable to call to minde ſuch good things, as they would be glad ſometime to thinke on, may with leſſe trouble be ſatisfied, while they ſhall neede no more but to reade them (ſo many of them at one time as may be fit to moue their affections) and then to conſider of them, and examine themſelues by them, whether they be with them, or againſt them, that the end thereof may be peace to them by their readines alwaies to yeeld to that which they ought. I hauehave not ſet downe too few, Gleaſt they ſhould ſoone grow too common; nor too many, leaſt they ſhould be too tedious, ſeeing the booke it ſelfe is large, and they ſerue not onelyonly for meditation, but alſo to helpe the practiſe of the whole booke. This I thought good to ſay about this thing.

But conſider and be reſolued of this one thing, that thou muſt nouriſh and hold faſt a louelove and liking of this duty: ſo that when thou art barraine and vnprofitable in thine owne ſenſe and feeling, yet thou mayſt then be willing to be well ſeaſoned by it, and reſtored to thy former grace againe. For if thou beeſt not ſo affected, thou ſhalt finde no ſauour in it, as neither in any other good helpe whatſoeuer:Prou. 27.7.Prov 27:7 ſeeing to him, that is full, an hony combe is Hnot ſweete. And though I ſet downe the points that thou ſhouldeſt meditate on in ſentences not applyed to thee: thou muſt apply that which is ſet downe generally to all Chriſtians, to thy ſelfe, as if it were ſpoken onelyonly to thee.

Particulars to muſe on. Pſal. 73.25.Ps 73:25As thus for example, if thou wouldeſt meditate on this point (The Lord is all in all, and who is like vntounto him:) thinke after this, or the like manner, in applying it to thy ſelfe: O Lord, whom hauehave I in heauen but thee? and whom doe I deſire on earth in compariſon of thee? For thou art my portion and my ioy, of whom I make my ſongs euen in the night ſeaſon: I ſigh to be vnburdened, and deſire to be diſsolued, and be with thee: Oh when ſhall I come into thy glorious preſence? &c. And Iſo draw all other holy ſentences to thy behoofe and vſe. If thou wouldeſt meditate on this point, becauſe of mens wandring and inconſtant profeſſion of the Goſpell without fruite;Reioycing. it is both wiſedome and our happines to reioyce in our owne going forward, not in other mens: and in prouing our ſelues, we may reioyce in our ſelues, not in other, Gal. 6.4. Lift vp thine heart to God, and pray him, that it may be ſo with thee.

1No man ſhall be fit to gouerne himſelfe aright before men, if he doe not vſually acquaint himſelfe with,Chriſtian life. and frame himſelfe after that Chriſtian courſe, firſt before God.

2No man can reſt in his priuate meditations and prayers before God, if a Kwell ordered life, as a fruite thereof, appeare not before men.

1When a man looketh ſo diligently to the ſeuerall parts of his life and calling,Watchfulnes. that he may hauehave peace thereby, it is well.

2It is a point of Chriſtian wiſdome, to be moſt circumſpect and beſt armed, where we be weakeſt.

Of falles.It is no way tolerable to lie ſtill, if a man be fallen, Ierem. 8.6. but to hauehave p. 247Arecourſe to God againe, if we be ouertaken; though with much adoe we obtaine it, Exod. 33.8.

Although in a well ordred courſe,Priuiledge of a godly life in trouble. all croſſes and incumbrances be not vtterly remoued: yet many by it are auoided, and others profitably ſuſtained, Prou. 19.23.

It is ſome grace to vſe proſperitie well, that is, that a man may cheerefullie 1and fruitfully paſſe his time: but if wee be voide of this vnderunder the croſſe,Reioycing wee may gather, that the benefits of God make vsus merrie, and not our reſting in this fauour of God.

It is a good thing to reioyce in our Sabboths, and communion with Gods 2Bpeople: but ſo, as wee reſt not euen in them, but in this, that God is our portion in all eſtates and places. Pſal. 119.57. 2. Cor. 5.16

When many earthly troubles take hold of vsus at once,Croſſes. wee muſt carrie our ſelues very ſoberly and gratiouſly, if wee be not vnſetled from willingnes to dutie by ſome of them: Frowardnes, impatience and forgetting our ſelues being ſo readie, by the ſmalleſt occaſions, to breake out of vsus.

We ſeldome inioy commoditie, when we doubt of the lawfulnes or conueniencie 1of keeping or comming by it,Worldlines. but the Lord maketh it as ſowre and diſcommodious in the end.

Wee ſeldome hauehave in great price any thing below, as houſe, land, &c. but 2Cthe Lord croſſeth vsus ſome way in it, that we may louelove it with meaſure.

Reioyce not at the firſt hearing of heauenly things only; but more ſoundly continue it, when thou knoweſt them more ſoundly and better by experience.

Prepare and look for affliction before it come, leaſt thou be beſotted with 1thy peace and proſperitie: and alſo,Afflictions. that the burden of trouble may be eaſier when it commeth.

In the middeſt of tribulation (becauſe that eaſily oppreſſeth) thinke of the 2beſt priuiledges which thou haſt, that is, Chriſt with all that commeth with him. 1. Sam. 30.6. Dauid, and Pſal. 77.

DThe greater thy troubles are, the greater muſt thy ſtrength bee, and the 3more godly muſt thou be.

When thy heart can reſt in God, and the pleaſures which come thereby,Sobrietie. take in hand all thine affaires ſoberly, that thy ioy be not quenched thereby. It would make one wonder to ſee, how by ſuch occaſions the heart is vnſetled.

Deadnes of ſpirit,Of falles. loggiſh vnprofitablenes (if not wound) take hold of a 1man, when he doth not faithfully make vp any breaches made in his conſcience, by true returning to God.

The Lord is not farre off from vsus, nor hard to be intreated, when after any 2Efall or eſcape wee turne to him in humilitie and repentance. 1. Sam. 7.10. and 12.22.

Of the manifold vexations that fall into our liues,Troubles. wee may obſerue that the moſt of them doe become annoyances to vsus, through our owne fault: that wee either preuent them not when wee may, or beare them not as wee ought, or make not vſe of them as we might doe.Conference.

The talking of the commodities of this life is ſo ſauourie and ſweete to p. 248fleſh, that being in it, wee hardly get out of it, no not when better things are Fin ſpeech before.

Calling.When our callings become a pleaſure to vsus, to diſcharge them faithfully for the Lords ſake, what outward helpes of bleſſing ſoeuer God ſendeth vsus, they ſhall make our liues ſo much the more eaſie and comfortable: but theſe without the other are but deceiueable vanities.Col. 3.23.Col 3:23

1The place wherein Chriſt vſed to pray often, and had found much comfort,Affliction. Luk. 22.39. Ioh. 18.2. Dan. 6.10.Luke 22:39John 18:2Dan 6:10 in the ſame he was taken and betrayed; but yet he continued his godly cuſtome euen till he was led away: ſo muſt we looke to hauehave our beſt places of prayer and walkes, made traps for vsus: for the ſubtiltie of the world know our haunt, and where to find vsus. But let vsus perſeuere, that if we be taken euen Gthere, wee may reioyce: as being found well occupied when the Lord ſhall come.

2Although for want of proofe, we count all afflictions hard; yet when wee hauehave experience (Heb. 5.13.14.) and hauehave bin exerciſed in bearing them, and ſee that the feare is more then the thing it ſelfe; our confidence in God will make them eaſie, when our cauſe is good: But yet by degrees, that is, when we can firſt beare ſharpe words and firie contentions of men, after ſtripes, impriſonment, and ſo death. As Moſes, Exod. 3.11. compared with chap. 10.25, 26. and the Apoſtles, Act. 5.41.

When matters of more importance then our ſaluation is, fall into our Hhands,Matth. 6.33.Matt 6:33 let vsus bee occupied in them with more feruencie, then in that: but if there be no ſuch, why ſhould we more earneſtly looke after them? and why ſhould not that be with greateſt delight wrought on, and looked after?

LoueLove of God.How can we ſay, we louelove the Lord, when wee be not euer willing to goe home to him, and in the meane while to be as neere him in all communion, as we may?

Godly life.Chriſtianitie and practiſe of godlines is compared to a rich and gainfull trade (Prou. 3.14.) wherein little profit commeth in, except it be well followed, and diligence vſed in it, and one thing not letted nor ſlacked for another.

To hauehave a willing mind to be well occupied, and matter about which we may, and time to beſtow therein, and freedome from lets therefrom, is an eſtate much to bee made of; and yet for the moſt part, they who hauehave almoſt all outward incouragements, cannot tell what to doe with them.

Of death.Whereas the very name of death is fearefull, when men heare that they muſt be readie to ſuffer for the Goſpell (and therefore many are diſmaied) we muſt know that we are the more vnwilling to heare of it,1. Pet. 1.24. 1. Cor. 7.29. 1. Ioh. 2.13.1 Pet 1:241 Cor 7:291 John 2:13 becauſe wee accuſtome our ſelues to louelove this world, and our life here, too well; which muſt be leſſe ſet by. And God, by diſeaſes, and the miſerable eſtate of things in this world, and by many other meanes, can make our liues loathſome and death Kwelcome: which if wee would thinke much of, the hearing of it would be more welcome. But begin in time, leaſt it bee too late, when wee can ſtay here no longer.

VVatch and pray.It is needful, beſides our ſet times of prayer in the day, to hauehave oft recourſe to God by watchfulnes and prayer, in all our dealings; leaſt we goe too farre in ſurfeiting our hearts with them, and (as we can) to looke to God ſecretly, p. 249Athough not ſo ſolemnly as at other times, praying him to keepe vsus. Neh. 2.4.Nehem. 2.4.Neh 2:4

Whatſoeuer taſte of good things we hauehave gotten,Priuiledge. and how ſweete ſoeuer they ſeeme; yet it is certaine, that God hath yet much more then wee can thinke of, if they be the matters which wee hauehave in greateſt price: but being ſet light by, and the meanes neglected which preſerue them, they die.

That eſtate is to be made much of,A good eſtate. wherein we are not onelyonly delighted in ſeruing God by the duties we doe preſently;Pſal. 119.16.Ps 119:16 but alſo as ioyfull to thinke of them which are to come, and the more, the better they be.

It is a ſingular merciemercy,Priuiledge. that wee take comfort and delight in the things which we hope for, and in the ſeruice of God; which to the world are moſt Birkeſome and tedious.

The more ſure of Gods fauour thou art by faith,Faith. the more humble alſo thou art, and not contrarily, Matth. 15.27.

They are worthie of great puniſhment,Fulnes. who ſet light by the plentie of that grace, the crummes whereof Gods hungrie ſeruants doe ſet great ſtore by.

What is more liuely to our vnderſtanding then the heauenly and ſpirituall courſe of a Chriſtian, in comfort and godlines, throughout the Scriptures; as Rom. 5.4.5? and what is more vnlike it, then the liues of men?

One eſpeciall point of profiting, is,Sight of our miſerie. to know our owne vilenes and miſerie better daily, that ſo we may come to know the ineſtimable bountie of God, Cand what wee are beholding to him, for receiuing increaſe from him in pardon and other graces.

As exceſſe of eating and drinking doe bring ſlouth and ſleepe:Luk. 21.38. Iam. 5.5.Luke 21:38Jas 5:5 ſo ſurfeiting our ſoules in pleaſures, cares, &c. rocketh vsus aſleepe, and maketh vsus vnwilling and vnfit to ſee what is amiſſe. In ſteed whereof, ſobrietie, that is, a ruling of our paſſions, and watchfulnes are to be our daily companions. 1. Peter 5.7. Pſal. 5.8.

We muſt not flatter & deceiue our ſelues with the calling to mind of the forwardnes and care that hath bin in vsus in times paſt,Phil. 3.14. How needfull it is to ſet our ſelues to goe on through difficulties.Phil 3:14 hereby to gather ſlouth vntounto the fleſh, which is readie to take the ſmalleſt occaſions that may be to Dfauour it ſelfe, and to make vsus grow cold and ſlacke in duties: but we are to looke to continue and increaſe any good and forwardnes (which hath bin) for hereafter: as to delight more in walking with God in a Chriſtian courſe, and to hold faſt our faith and comfort euen in trouble, and not to thinke our ſtate the worſe for it. But with our Sauiour to deſpiſe the ſhame of the croſſe, Heb. 13.13.Heb 13:13although it be euen to the thruſting of vsus out of the world: and therfore much more in proſperitie, to be fruitfull in all good workes. Ioh. 15.8.Col. 1.11.Col 1:11

Seeing it pleaſeth the Lord to let vsus know, that we hauehave this pretious and bleſſed libertie, al the day long to be with him, to inioy his preſence by faith,Deut. 33.18.Deut 33:18 to ſolace our ſelues in bold affiance in him, and that for all good things; and Eto be free from the feare, terrour and anguiſh, which hunteth the vngodly: It were pitie that we ſhould, for ſome deceiueable follie, depriue our ſelues of ſuch ſound happines and peace, as he alloweth vsus, euen here, to be partakers of.

When men receiue not the word with meeknes, that it may be ingraffed in them, Perſeuarance,Iam. 1.21. and doe not ſo heare, that they may beleeue (Act. 14.1.) but take a taſte and a liking, at the moſt: I denie not, but for ſome cauſe, one may hold p. 250out longer then another: but if they goe not forward, ye ſhall ſee them fall Fvntounto nothing: for a momentany and weake deſire is not enough to hold vp a godly life, but a delight in it, which faith worketh.

When we are afflicted, and the wicked ſpared, our ſtate ſeemeth to them moſt vile. When we are both in proſperitie, they ſeeme more happie, thē we. When they and we be both afflicted, they count our ſtate happier then their owne: But eſpecially when they are afflicted, and we ſpared, Exod. 14.25.

Depend on God.We may not aſſigne the Lord in what place, ſtate, condition, or in what companie we would liue, but as ſtrangers wait on him, euen as the hand-maide on her miſtres, for whatſoeuer he will allow vsus. And when great afflictions come, yet not to be diſcomforted, nor vnquiet, but cheerefull ſtill through Ghope, as may be obtained of vsus, as we were in proſperitie, leaſt we ſhould declare, that we ſerue God for our belly and eaſe: and ſeeing our God is neuer changed in any ſort, we not to change.

We are readie moſt commonly to be called away by death, before we be fit, or hauehave learned how to liue.

There muſt be growing daily.Looke what care, conſcience, zeale thou haddeſt, when thou firſt imbracedſt the Goſpell, what reuerent admiration at the excellencie of it, and what louelove towards it; the ſame at leaſt retaine, and be ſure thou keepeſt ſtill afterwards. And howſoeuer thy heart was weaned from the inordinate louelove of the world, and vaine delights, which might quench thoſe which are ſpirituall: Hſee that the longer thou liueſt in this vale of miſerie, thou doeſt not drinke vp the draffe of it, and faſhion thy ſelfe after the iniquitie of it: nor the more knowledge thou haſt, that thou beeſt not the more ſecure. For thus it is with many at this day, who therefore doe ſmart for it.

One ſinne or other commonly trouble vsus.If a man be a diligent obſeruer of his courſe of life, he ſhall ſeldome finde himſelfe free from all kindes of offences, but one ſhall trouble him much, if another be weakned; yea and without much faithfulnes and ſtrength of grace ſhall preuaile againſt him. But if there be care, that they weigh not downe the affections in being too much taken vp of them, it is well: for the Chriſtian mans life is a continuall battaile, and when it ceaſeth, we are readie Ion the left hand,Subtiltie in our liuing doth moſt deceiue our ſelues. or on the right to fall to euill and danger.

As we are ſubtill to beguile our ſelues, ſo we doe eſpecially in this one thing, that where we either are perceiued eaſily, when we be out of the way, or be afraide of ill report; there we can frame our ſelues to ſobrietie, and to the keeping of meaſure in our liues: which is no ſure token of peace and ſafety to our hearts, though for the preſent time we auoyde offence. But where we are daily conuerſant, and therefore ſhall hauehave more occaſions to runne into ſome treſpaſſe (eſpecially with our inferiours, before whom we thinke we ſhould not regard how looſely we behaue our ſelues) there we looke not ſo carefully to our ſelues,2. Cor. 1.12. Iob. 31.13. To loſe grace.2 Cor 1:12Job 31:13 which ſhould moſt chiefly be don of vsus.

By this, that we ſee that grace is giuen to a Chriſtian at his firſt conuerſion, to hauehave victorie, and to get ſtrength ouer great ſinnes, long delighted in; it appeareth how they abuſe grace, who hauehave long been counted the Lords people; when they many yeares after, do yeeld and giuegive ouer themſelues to ſodaine and weaker temptations, and are eaſilier ouercome of them, though they hauehave leſſe force in them.

p. 251ALearne to know the preciouſeſt liberties, though there be many lawfull.

It is wonderfull, that a man knowing that he ſhall not inioy the grace now that he had twentie yeares agone, except he be as carefull to keepe it, as he was then to come by it: yet that men ſhall be ſo loath to ſtriue for it by ſuch holy indeuour of hartie prayer, when they waxe weake: and though they bee reſolued neuer to offend in the reprochfulleſt ſort; yet that they louelove to linger after the ſame in affection and deſire, which neither they can hauehave without vnutterable woe, neither dare ſet their mindes to inioy, though they might.

Keepe downe carnall libertie, and thy ſpirituall libertie ſhall be great; and Breſt on God, and it ſhall make thee ouercome the hardeſt things.

No man can liue long and comfortably, as Pſalm. 34.12.13. vnleſſe he flie from euill and doe good, and that betimes, Eccleſ. 12.1. and why not? ſeeing heathen men got learning and friends in their youth, that the waywardnes and tediouſnes of their old age might be mitigated.

Seeing in age we are awaked by the leaſt voyce of a bird: and yet take no pleaſure in the ſweeteſt noyſe of the muſicall inſtruments: By the firſt we learne to be partakers of that reſt and Sabboth which belongeth to the people of God; from the which, God commaundeth in the Canticles,Cant. 2.7.Song 2:7 that we be not awaked. By the other we are to learne, that being waſhed and well Crefreſhed with the wine of the holy Ghoſt, we may ſing to God cheerefully, and when we cannot heare others ſing we may heare our ſelues, and be delighted therein.

That we muſt remember God, walke with him, and ſerue him by dayes and not by weekes, and months onelyonly: that proueth Pſalm. 90.12. Teach me to number my dayes: where he ſets himſelfe to it by dayes and daily.

The godly may doe that with delight, which is tedious and weariſome to the wicked, that is, to walke with God at large and at libertie, Pſalm. 119.45. and take pleaſure in good things, whereby they may auoyde many troubles vtterly which would oppreſſe them: ſeeing the greateſt ſins bring the greateſt Dſorrowes: and ſuch afflictions as God ſhall ſend may bee eaſilier borne of them, when the other ſhall rage and turmoyle themſelues, Lam. 3.39.

Such varietie of good things is in Gods word, that we may hauehave by the meditation thereof, good prouiſion to keepe our liues from ſhamefull euils: and though by Sathan we ſhould be turned away; yet by our knowledge and experience we may returne (who elſe can?) and when we cannot doe good, yet we may keepe from euill.

While we hauehave peace in the land, we are at variance in our townes and houſes: and when we hauehave all, we are oft times not at peace with God.

Husbandmen long for their fruites; but we doe not ſo, for that which we Epray for: whereas we ſhould waite for that which we pray and hope for, and ſo we ſhould be ioyfull when we obtaine it. For if we bee beloued of God, then we may looke for any good.

If we can reioyce at the conuerſion of a ſinner, then are we Chriſts friends; and therefore deare vntounto him, Luk. 15.6.

If all ſtolne libertie coſt men as deare, as rouing fancies doe ſome, they would make ſmall haſte after them, Pſalm. 51.4.11.

p. 252Few doe make due reckoning of the benefits which they preſently enioy, Fbut are euer diſcontentedly gaping after new: but when they be taken from them, then they ſee what they once had, Lam. 1.7.

Neuer better liking in health and bodily welfare, then when we are moſt heauenly minded.

In this time of hardnes of heart which is in the greateſt number, and this ſpirit of ſlumbring, this is to be moſt lamented: that there are few to lay it to heart, and morne for it; but ſenſeles, or taking part with them.

Seeing the moſt finde no ſauour in prayer, and yet the Scripture chargeth vsus neuer to be wearie of it, know that there is precious fruit of it: and that is, when we praying in faith and repentance are anſwered from God; Gthat we are heard either in aſſuring vsus of benefit, or helping vsus againſt ſinne: both which when after prayer we beleeue more ſtrongly, we are well ſatiſfied, and comforted, Ioh. 16.24.40. pray often.

Many profeſſors doe not onelyonly drowne themſelues in the world, but alſo when they come in company, they poyſon others, with caſting the ſmoke of their naughtie hearts vponupon others: ſo farre off are they from checking themſelues, for any of their ſinnes.

There is no iuſt cauſe of doubting of Gods fauour, by our outward afflictions, or our inward infirmities (both which yet doe often cauſe vsus to doubt) but by ſinne, which we willingly commit, and lie in: and it is iuſt Hwith God, to hauehave it ſo, as in Peter Luk. 22.62.

When we are well humbled, God will ceaſe to afflict, Matth. 11.29. Let the deſire of them, who thinke they hauehave it aright, be ſound, that it may begin well: ſecondly, feruent, that it may grow: and conſtant, that it may continue; then it ſhall ſeeke for reconciliation with God: which in a touched and humbled heart is a ſigne of faith; and will after growe to greater ſtrength, for the hungrie deſire after grace is a ſanctified affection; yet hath the wicked no whit to thinke his ſtate good, fleſhed for all this: for they hauehave onelyonly flitting deſires to doe good which come to nothing; but the other hath reformation of life with it.

Let outward afflictions the greater they be, as loſſes, diſgrace, diminiſh the infirmities which are inward of the minde (as impatience, and rebelliouſnes of heart) not increaſe them.

Before ſinne be committed we extenuate it as Eſau; after it is committed, we contrarily aggrauate it, as Iudas. For the diuell comes firſt as a tempter; after, as an accuſer.

We ſhall neuer want ſomewhat to exerciſe vsus, ſinne, or trouble: neither were it profitable for vsus, to the end we may be euer in combate.

Though we doe a good thing, yet if it be not in knowledge, it is ſinne, Ioh. 13.17.

No good thing abideth long with vsus in his ſtrength, and beautie, without new quickning: yea quailing and deadnes ſometime groweth vponupon vsus, what meanes ſoeuer we vſe.

We cannot reſt in any eſtate, how proſperous ſoeuer, except we ſee the Lord goe with vsus to guide vsus.

We ſhould not ſuffer our ſelues to be carried from the beſt things, whatſoeuer p. 253Aweightie dealings or matters be in hand: and hauing been imployed in Gods buſineſſe, in liuing fruitfully and cheerefully among men, we ſhould be loath now to faint and chaunge our courſe.

When wee feele any wearines in a godly courſe, by what occaſion ſoeuer it be, the diuell hath met with vsus. Complaine therefore and relent wee, for our vnkindnes, and wandring from God, and he will be found, and returne right ſoone. Hoſ. 4.3. Cant. 3.3.

It is well prooued, that faith and godlines are the vpholders of our ioy and peace, Rom. 5.1.6. and 2. Cor. 1.12. and that they make an hard eſtate eaſie; and a proſperous, fruitfull. 2. Cor. 6.10. Act. 9.31.

BAmong many reaſons to moue vsus to goe vnderunder afflictions meekly, theſe are two. Thinke that God will exerciſe and frame vsus: for hard times (Lam. 3.27.) and perhaps an end of our daies, is at hand. Matth. 24.39.

God is not only the ſame to vsus in afflictions, that he hath been, but will be felt more ſweete, when the world becommeth more bitter.

That ſeeking of eaſe, profit or pleaſure, ought to be reſtrained, which holdeth from ſeeking the common good of others.

We may obſerue, that when our Chriſtian ſtate is at the beſt, it is no better then it had neede to be: but when wee conſider how many waies wee might decline, we may thanke God it is no worſe.

CHardly is a good Chriſtian brought to giuegive ouer many vaine liberties, ſome hee will, but not others: but after his excurſions from God, hee hath much adoe to returne into a good courſe againe. This cauſeth much vncheerefulnes in the life: and till we cleaue to him with delight to ſerue him, it will neuer be otherwiſe.

A great difference there is, betwixt the continuall obſeruing and viewing of our life from day to day, and the doing of it by fits now and then: in the one we are ſafe, cheerefull, and fruitfull: in the other, raſh, offenſiue, and after vnquiet for it, walking in feare and with little comfort.

If thou wilt finde Chriſt ſweete, thou muſt euer finde ſinne ſowre.

DIf thou wouldeſt forgoe thy riches willingly, and readily; vſe and enioy them ſoberly and moderatly: ſet little by them, and loſe little.

It is to be feared, that many profeſſing the Goſpell with ſome liking, doe onelyonly generally aime at godlines, and therefore they hauehave many vnſetlings and rangings out: but they doe not particularly looke to themſelues; therefore they gather not experience, nor finde any great fruit of it.

Feare euer to offend God, and thou needeſt feare no other perill: as ill tidings, Pſal. 112.7. Exod. 20.20. for he keepeth thee, Pſal. 32.7. and 91.11.

It is ſtrange, that we hauing no good part in our life, but through the well Eframing of our hearts; yet that wee ſhould thinke it much to keepe them in compaſſe, Prou. 4.23.

They who can neglect, and ſet meanely by a little vaine glorie and credit with men, may gaine and enioy much peace with God.

A man by Gods ſpirit ſhall doe a thing well, which another without it ſhall doe very ill: Ioſh. 6.4. compared with 1. Sam. 4.4.

Looke not to tie God to thee in thy neede, who regardeſt not him in thy eaſe. 1. Sam. 4.5.

p. 254They are rare men, who are not led by their paſſions into extremities, ſeeing Fthey are rare, who ſo looke to themſelues, that they may keepe from extremities, 1. Sam. 4.5.6.

Many at their death hold that they ought to be godly: but is it not good at one time, which is at another?

He is a rare perſon, who is in fauour with God, when he afflicteth, Pſal. 2. verſ. 12. and he oft afflicteth; becauſe wee ſhould beleeue that he will deliuer vsus.

It is follie, yea madnes, to be heauie to death for any earthly thing, when yet a man deſires nothing more then life.

All our life ought to be a prouiding for a good end: and a keeping away Gof woe by ſinne, which few will doe (for they will not loſe an inch of their libertie) and yet but for this what were the life of Gods people?

When the Scripture telleth vsus of the happineſſe of the Church, as Pſalm. 89.11. and 87.3. we may thinke we come ſhort very much, when we eſteeme not our eſtate better then the beſt of the world.

If wee would euer through the day be at peace with God, and know wee are pardoned, wee muſt be euer readie to remoue our ſinnes, which raiſe a controuerſie betwixt vsus.

We would willingly pleaſe our ſelues in ſome vnlawfull liberties, when we hauehave pleaſed God in ſome duties. But a wiſe man will keepe well, while Hhe is well, and not trouble himſelfe with an ill conſcience, when God doth not trouble him with hard afflictions, ſeeing it is written (Hebr. 3.12. and 1. Cor. 10.31.) whether we eate, we ſee many fall fearefully and offend, but few returne againe: therefore it is to be feared, that many periſh, or at leaſt are in great daunger.

The more grace we perceiue in any man and conſtancie, and the more he is like to God, the better we ought to louelove him, as Chriſt did Iohn, and contrariwiſe, Ioh. 13.23. Pſal. 15.4.

This is a worthie thing: when in feare of, or by great afflictions, our innocencie and repentance is ſo ſound, that wee hauehave bold confidence to Iclaime Gods promiſe of helpe in the time of neede, and are vpholden by it from the ſtrength of feare, till wee ſee an iſſue, as Iſrael did in feare: reade 1. Sam. 7.8.10.11.

Where there is wilfulnes in ſinning, there is great difficultie in relenting: as alſo no power nor boldnes in beleeuing.

As for ſuch as count it more then needeth to ſeeke and to make chiefe reckoning of godlines, let them learne what theſe Scriptures meane: are they not for vſe? Pſalm. 87.3. and 84.11.12. One day in thy houſe (O God) is better then a thouſand elſewhere: And Pſalm. 4.8. Trie out therefore the truth of them.

When we become to the higheſt degree of ſeruing God with much trauaile, yet wee abide hardly and a ſhort time therein: at leaſt much vnprofitablenes and barrennes will meete with vsus againe after, euen by meanes of our corrupt hearts: which being ſo, we neede not thinke that we be too forward, when we be at the beſt.

Many beginning well in godlines, hauehave fainted and quailed, or been iuſtly p. 255Areproched before their end, that others may the more feare their owne weaknes.

When pettie troubles ariſe in families and other waies, we ſhould ſtay our ſelues thus: Theſe are ſmall, in compariſon: and I muſt looke for greater. Heb. 13.5. and 12.4.

The carefull obſeruation of our hearts and waies, is an eſpeciall meane to keep vsus from euill, and to ſee our infirmities better, that we may bow to God and obtaine pardon of them.

Where new knowledge is not ſought, there is the leſſe ſauour in, and vſe of the old: and when men make not good vſe of the old, the ſeeking of new Bis but noueltie.

Seeing the conſcience is ſo tender, and ſo ſoone pricked, a man would meruaile how they do, who make many breaches therein, and ſolder them vp ſlenderly and eaſily.

Men hauing experience of Sathans malice and continuall dogging them to euill, it ſhould teach them to truſt better to their armour, and leſſe to themſelues.

Diſpoſe thy outward affaires with wiſedome, and ſo as thou ſpend not ouermuch time about the ſame, when thou maiſt doe it in a little: whether it bee in companie by talking thereof (for commonly when wee enter talke Cthereof once, wee cannot tell when to make an end:) or whether it be alone by our ſelues in conſulting; for thoughts of the world doe tickle vsus: and that may be determined in a few ſentences, and in a part of an houre, which may hold vsus worke the moſt part of a day, yea many.

If any of Gods children will waxe bold againſt the Lord and break forth to ſeeke libertie amiſſe, he ſhall ſurely ſmart for it. Pſal. 89.31. If mine owne children breake my lawes and keepe not my commandements, I will puniſh their ſinnes with the rodde, and their offences with the ſcourge. And if they ſinne openly againſt their conſcience, they ſhall one time or other, and one way or other, come to ſmart for it openly: As Ioſiah, 2. Chron. 35.22, 23.

DGod afflicteth ſometime to correct pride, leaſt wee ſhould be lifted vp aboue meaſure, 2. Cor. 12.7. and ſometime to inſtruct vsus and make vsus wiſe in our courſe, and conſtant as we were not before, Pſal. 119. and ſo to bee wiſer and afraid to offend. Pſal. 119.

Men hauehave neuer too much wealth, but the more is euer welcome: Why ſhould not wee doe the like in ſpirituall things, euen whoſoeuer hath moſt (1. Cor. 14.1.) and greateſt part therein? For a while, we finde ſweete ſauour in an holie eſtate oft times: but the ſtrength of feruent deſire is ſoone cooled many waies, namely by feare of outward troubles, and loſſes, &c. for if that take hold once, it eateth deeply.

EIt is too cleere, that many profeſſors doe but aime at a godly life, and therfore they are ſoone vnſetled when they be at the beſt: and gather not experience for the time to come to be directed.

Where we ſuſpect that conceits grow, if wee goe not about to pull them vp, they will be too deeply faſtened in a ſhort time.

Though a man pray and meditate and keepe a better courſe in his life then ſome doe; yet if he doe it but ſleightly, that the fleſh preuaileth much p. 256in hindring the well performing of it, all will ſoone come to naught, it Fmay be perceiued by the ſway it beareth in other parts of life; and then let it be ſpeedily amended.

It is good ſo to taske our ſelues with duties, one or other at all times and in all places, that ſo doing we may cut off occaſions of much ſinne.

Let no ſin be ſleightly paſſed ouer or committed: For when it commeth to remembrance in trouble, it will be an heauie burthen, and pinch vsus to the heart.

Seeing in age our company will be tedious, and we ſhall be left alone without company, let vsus learne in our youth, to ioyne the Lord to our companie;Ioh. 14.22. Reuel. 3.20.John 14:22Rev 3:20 and to hauehave him our familiar: that we may be neuer leſſe ſolitarie, Gthen when we are alone.

He that can ſinne freely, and giuegive it no vent out againe, by repentance, though he will not ſee, nor remoue it; yet ſeeing he knoweth he muſt, Lam. 3.40. he ſhall not thriue nor proſper in Gods familie, nor taſte of his dainties by faith.

Sundry neceſſarie obſeruations for a Christian, fit alſo to meditate vponupon.

1. THat we keepe a narrow aa1. Pet. 1.15. Pſam. 39.1. Epheſ. 5.15.1 Pet 1:15Eph 5:15watch ouer our hearts, words, and deeds Hcontinually.

2. That with all care the bbEpheſ. 5.16. Col. 4.5.Eph 5:16Col 4:5time be redeemed, which hath bin idly, careleſly, and vnprofitably ſpent.

3. That once in the day at the leaſt priuate ccCol. 4.2.Col 4:2prayer and meditation bee vſed.

4. That care be had ddLuk. 14.15.16. Heb. 10.Luke 14:15Luke 14:16Heb 10to doe, and receiue good in companie.

5. That our familie be with diligence and regard eeDeut. 4.9. & 6.7. Geneſ. 18.19.Deut 4:9Deut 6:7Gen 18:19inſtructed, ffProu. 31.27.28.Prov 31:27Prov 31:28watched ouer and gouerned.

6. That no more time or care be beſtowed in ggCol. 3.2.Col 3:2matters of the world, then muſt needes.

7. That we ſtirre vp our ſelues to hhHeb. 13.16. Gal. 6.10.Heb 13:16Gal 6:10liberalitie to Gods Saints.

8. That we giuegive not the leaſt bridle to wandring iiCol. 3.5. Epheſ. 5.3.4.Col 3:5Eph 5:3Eph 5:4luſts and affections.

9. That we prepare our ſelues to kkMatth. 16.24Matt 16:24beare the croſſe, by what meanes it ſhal pleaſe God to exerciſe vsus.

10. That we beſtow ſometime not onelyonly in llDan. 9.3.4. &c. 20. Lament. 1.1.Dan 9:3Dan 9:4Lam 1:1mourning for our owne ſinnes, but alſo for the ſinnes of the time and age wherein we liue.

11. That we mm1. Cor. 1.7. Tit. 2.13.1 Cor 1:7Titus 2:13looke daily for the comming of our Lord Ieſus Chriſt, for our full deliuerance out of this life.

12. That we vſe (as we ſhall hauehave opportunitie, at leaſt as we ſhall hauehave neceſſitie) to nnIam. 5.16.Jas 5:16acquaint our ſelues with ſome godly and faithfull perſon, with Kwhom we may conferre of our Chriſtian eſtate, and open our doubts, to the quickning vp of Gods graces in vsus.

13. That we ooEccleſ. 7.4. Phil. 1.23. Reuel. 22.20.Eccl 7:4Phil 1:23Rev 22:20obſerue the departure of men our of this life, their mortalitie, the vanitie and alteration of things below, the more to contemne the world, and to continue our longing after the life to come. And that we meditate and muſe often of our owne death, and going out of this life, how we p. 257Amuſt lie in the graue, all our glory put off; which will ſerue to beate downe the pride of life that is in vsus.

14. That we ppDeut. 17.19.20. Ioſh. 1.8. Pſam. 1.2. Dan. 9.2.Deut 17:19Deut 17:20Josh 1:8Dan 9:2reade ſomewhat daily of the holy Scriptures, for the further increaſe of our knowledge, if it may be.

15. That we qqNehem. 9.38. 2. Chro. 34.31.Neh 9:382 Chr 34:31enter into couenant with the Lord to ſtriue againſt all ſinne, and eſpecially againſt the ſpeciall ſinnes and corruptions of our hearts and liues, wherein we hauehave moſt diſhonoured the Lord, and hauehave raiſed vp moſt guiltines to our owne conſciences, and that we carefully ſee our couenant be kept and continued.

16. That we rr1. Pet. 1.14. 2. Pet. 2.20.21.22.1 Pet 1:142 Pet 2:202 Pet 2:212 Pet 2:22marke how ſinne dieth and is weakned in vsus, and that we Bturne not to our olde ſinnes againe, but wiſely ſſMatth. 11.8. 1.Theſ. 5.22.Matt 11:81 Thess 5:22auoyde all occaſions to ſinne.

17. That we ttReuel. 2.4.Rev 2:4fall not from our firſt louelove, but continue ſtill our affections to the liking of Gods word, and all the holy exerciſes of religion uuIam. 1.19.Jas 1:19diligently hearing it, and wwIam. 1.22. Rom. 2.13.Jas 1:22Rom 2:13faithfully practiſing the ſame in our liues and conuerſations: that we xxEccleſ. 4.17.Eccl 4:17prepare our ſelues before we come, and meditate and confer of that we heare, either by our ſelues, or with other: and ſo marke our daily profiting in religion.

18. That we be often occupied in yyEpheſ. 5.20. Pſal. 116.12.13 & 118.15.Eph 5:20Ps 116:12Ps 116:13Ps 118:15meditating on Gods benefits and workes, and ſound forth his praiſes for the ſame.

C19. That we zzPhil. 1.23. 2. Tim. 4.7.8.Phil 1:232 Tim 4:72 Tim 4:8exerciſe our faith by taking comfort and delight in the great benefit of our redemption by Chriſt, and the fruition of Gods preſence, in his glorious and bleſſed kingdome.

20. Laſtly, that we make not theſe holy practiſes of repentance common in time, nor vſe them for courſe.

And theſe I hauehave ſet downe to helpe thee to meditate. And who ſees not now, by that which hath been ſaid, that a good heart may be able to meditate? That as the exerciſe itſelfe is both very needefull for all Chriſtians, and many wayes gainefull, ſo none may hauehave iuſt cauſe to complaine, that they cannot tell how to make vſe of it. But let vsus remember, that beſides the Dbenefit and gaine of it, it is one of the priuate helps that God in his wiſe and mercifull prouidence ordained for his deere children to make their life ſweete and comfortable here,Perſwaſions to vſe meditation. which otherwiſe would bee yrkſome and painefull, euen to them who are beſt able to paſſe it well. And therefore to neglect it, ſhall not onelyonly bee groſſe vnthankfulnes: but a charging of the Lord with a worke meerely needeles. Let vsus alſo, for the better heartning of ourſelues hereunto conſider the vncertaintie and ſhortnes of our life, and the warnings which God hath giuen vsus of our mortalitie, not onelyonly by the doctrine of his word and common experience, but more eſpecially, within theſe few yeares, by taking from vsus ſo many worthie inſtruments of his glorie, Eas I muſt needes ſay, if it be well weighed, will worke in vsus a leſſe deſire to liue, ſeeing they liue not with vsus. And this, among all the reſt of the vexations and moleſtations of this life, ſhould whet and ſharpen vsus to meditation,Juſt cauſe to complaine of the want of meditation in all ſortes of men. Luk. 23.28.Luke 23:28 that we might the more ſhake off the burthen and weight of the inordinat deſire of liuing here, as boults from our heeles.

But as it is too true, that the righteous periſheth, and no man almoſt conſidereth it, that they are taken away from the euils which ſhall meete with ſuch as remaine p. 258behinde: ſo, who is meete to heare our Sauiours words, weepe for your ſelues, Fand for your children? and therefore to muſe and thinke deepely of it, that he may doe it. So that meditation ſhould be one with vsus, whatſoeuer ſhould be the other: That it might not be verified in vsus, which was complained of by the Prophet Ieremie: I ſtoode and hearkned when God reproued the peoples ſecuritie, Ierem▪ 8.6.Jer 8:6to ſee, if any would returne; but there was none that ſaid, what hauehave I done? As if he ſhould ſay, there was none, that pondred in his heart, how God was offended.1. Tim. 4.15.1 Tim 4:15 Paul willed Timothy to meditate and throughly exerciſe and ſeaſon his minde with the doctrine which he deliuered to the people, euen to be taken vp of it, that both he himſelf might be throughly ſeaſoned with the doctrine for eueryevery part of his life; & that he might feede his hearers the more plentifully.

Eſpecially in the miniſter.But alas, how ſleightly is the Apoſtles admonition regarded of a number euen in the miniſterie? who, though ſome of them reade much, and teach good things in their ſermons, when they doe preach: yet hauehave they ſmall vſe of their knowledge; neither deliuer any thing by their owne meditation, more then they finde in their commentaries; whereas, if they did, they ſhould draw aboundant matter out of their priuate readings. Beſides that, many receiue whatſoeuer they finde in their bookes, ſeeing they meditate not vponupon it: and ſo, as they can the leſſe ſpeake priuately of the ſame things (which they deliuer publikely) to the edifying and conſolation of him, who demaundeth a queſtion of them, ſeeing they ſpeake onelyonly out of the booke: Heuen ſo, they are the meanlier and more weakely furniſhed with the doctrine, which they teach, to make their liues fruitefull, becauſe they doe not weigh the vſe, benefit, and neceſſitie of the doctrine in their hearts: and this, beſide other great inconueniences, cauſeth ſome to fill their ſermons with authorities of men, to proue the truth of God: which is all one, as to ſet vp a candle to giuegive light at noone tide, and to prop and hold vp a great and weightie building with a weake and ſlender pillar. So that this is iuſtly to bee complained of in the miniſter or people, if they bee not acquainted with this meditation.

As for the obiection of the one or the other, that they hauehave the world to Ilooke after,Obiection. and to care for (for this is the probableſt defence that they hauehave, for the omitting and neglecting of it) they ſhould know it to be their ſinne, that they will thus ſet God againſt himſelfe,Anſwere. as though he ſhould commaund them to doe that, which hindreth them from an other dutie commaunded. Nay rather, they ſhould thinke, that following of the world to be too much, which is not moderated and ordred by the due conſidering, how far, and in what manner they ſhould deale in the world: that is, not to be hindred from holines by it. If they be rich, they hauehave the leſſe cauſe to be holden from it, by worldly care. If they be poore, they hauehave the more neede of it, to moderate their care, that it exceede not, nor carry them to vnbeliefe. For it muſt Kbe remembred, that I ſpeake of ſuch, as ſay, they eſteeme moſt preciouſly of the greateſt riches,We ſhould not beheld from meditation, by worldlings example. which is godlines. And what example ſo euer they hauehave of the contrarie in the multitude of worldlings, among whom they liue; yet they muſt know, though others will not, that they are not ſet here in their places, and callings, to doe as looſe and retchles ſeruants, when they goe to market: who when they ſhould buy prouiſion for their maiſters p. 259Afamilie, neglect that which they ſhould chiefly intend, and fall to drinking, play, and other ill rule with their companions.

Neither ſhould they be like bad husbands, who reckon what they hauehave comming in, but not what muſt goe out of their hands, who are not like to vphold their occupying long. But they muſt be like the wiſe builder, Luk. 14.30.Luke 14:30who looketh whether he be able to make an end, when he hath begun: So ſhould they eueryevery while, be looking and wiſely conſidering, whether they take the courſe to finiſh the building of their chriſtian life, euen to the full perfecting of it, which is another manner building, then any made with hands. And he that will meditate on this ſeriouſly, and ſuch other good things as further this, he ſhall Bnot neede to feare the fall of his building, but that it ſhal ſtand in al weathers, till he inherit a building made without hands, which is immortall. And he that loueth to ſmell on the ſweete ſauours, more fragrant then Aarons oyntment, which in his Soliloquies with God and in his meditations he receiueth of him, euen the ſweete odors and graces of the ſpirit; he ſhall ſmell of Gods preſence in his talke, companie, and dealings: which wil teſtifie, that he came from God. And eſpecially on the Sabboth, when the whole day is appointed of God to it, and the like ſpirituall ſeruices (the word preached giuing ſo gratious occaſions:) that man ſhall be able to ſay, that meditation is a wonderfull helpe to faith and a godly life.