A Guide to Godliness, Book 5 · Chapter 18
CAP. XVIII.
Of our entrance into Meditation by due preparation.
§. Sect. 1 That this preparation is neceſſarie▪ and wherein it conſiſteth.
ANd ſo I come from the circumſtances, to intreate of the exerciſe it ſelfe: In which I will conſider, firſt, the ingreſſe and entrance into it; then the progreſſe, and manner of proceeding in it; and finally, the egreſſe and concluſion of it. The ingreſſe or entrance, conſiſteth in a due preparation, which the gloriouſneſſe and Maieſty of Gods preſence, before whom this action is to bee performed, the important waight of the duty to bee done, the profit and neceſſity of doing it well, and our owne frailty and imbecillity, wants and weakeneſſe, auerſeneſſe and great indiſpoſition to this high and holy exerciſe, doe neceſſarily require. For if wee dare not, without due preparation, approch into the preſence of an earthly king, to deale with him about ſuch waighty buſineſſe, as importeth vsus no leſſe then our whole eſtates, yea our liues themſelues; how much leſſe ſhould wee preſume to come into the preſence of the Soueraigne Monarch of heauen and earth, about ſuch important affaires as concerne our ſpirituall eſtates, and the euerlaſting ſaluation of our ſoules, vnleſſe before-hand wee be duely prepared? And if we cannot hope to make any good muſicke, vnleſſe we firſt ſtring our Inſtruments, and put them in good tune: ſo neither ſhall wee euer be able to make any harmonious melody in Gods hearing, vnleſſe we duely prepare all our powers and parts, and put our minds and hearts, our wills and affections in good tune, and prouide ſpirituall Songs and diuine Ditties, as the ſubiect matter of our Muſicke, about which we are to exerciſe our Art and skill. In which two points our preparation chiefly conſiſteth; For either it is taken vp, in preparing and fitting our perſons for this exerciſe; or in prouiſion of profitable matter, as the ſubiect of our Meditation. In the former reſpect, beſides that generall preparation before ſpoken of, by renewing of our repentance, that we may not come polluted with our ſinnes into ſo holy a preſence, nor touch ſuch pure things with vnwaſhed hands, wee are with all care and diligence to prepare all and eueryevery of our ſpeciall faculties and parts both of ſoule and body. And firſt, we muſt come with prepared minds and vnderſtandings, both in reſpect of their illumination and intention. For before wee can meditate aright, our minds muſt be inlightened by Gods Word and holy Spirit, that we may vnderſtand in ſome meaſure the matter on which we are to meditate, with the cauſes, effects, properties, and circumſtances of it, without which wee cannot at all performe it. Neither muſt this knowledge bee onelyonly in ſpeculation and theorie, but alſo a fruitfull ſauing knowledge, which ſanctifieth the heart, and worketh it and all other parts to an holy practice, without which, this exerciſe cannot be done profitably, and as it ought. In the intention of our mindes wee muſt not chiefly and principally propound vntounto our ſelues our owne profit and benefit, but performe it in obedience to God, as a dutie which he requireth, and whereby we are made more fit to doe him ſeruice; aiming therein chiefly at the ſetting foorth of his glory. And then as ſubordinate heereunto, we may, and ought to ayme at the inriching of our ſoules with all ſpirituall graces, the cheering and comforting of our hearts with diuine conſolations, the increaſe of our holineſſe, and the ſtrengthening of vsus vntounto all Chriſtian duties of a godly life.
§. Sect. 2 That we muſt chiefly prepare our hearts and affections.
Secondly, before we vndertake this holy exerciſe, we muſt prepare our hearts and affections, by laying aſide all worldly cares and earthly deſires, which if they bee retained, will interrupt and diſtract vsus in our ſpirituall Meditations. And as Moſes was to put off his ſhooes before he could be admitted to heare God ſpeaking vntounto him, or ſo much as to ſtand vponupon that ground, which was ſanctified by Gods preſence; ſo muſt we caſt off the worldlineſſe of our wills and deſires, before there can be any profitable conference betweene him and vsus. For there is ſuch diſſimilitude, yea contrariety betweene God and the world, ſpirituall and earthly things, that when we turne vsus to ſpeake vntounto the one, wee turne away from the other; and when our minds and hearts are fixed vponupon the cares of this life and tranſitory trifles, by reaſon of the great diſtance betweene them, they are quite deuided and diſtracted from thoſe which are heauenly and ſpirituall: ſo that it is more poſſible to mixe together gold and clay, oyle and water, then the gold of diuine Meditations, and the oyle of ſpirituall thoughts, with the clay of our earthly affaires, and water of worldly vanities. The fountaine of our hearts muſt be cleere and well ſettled, the mud of earthly cares being ſunke to the bottome, if wee would behold in them any diuine Contemplations; for if they be ſtirred and troubled, nothing will appeare through this muddy thickeneſſe. And as before wee can ſee the brightneſſe of the Sunne, the clouds muſt be diſpelled; ſo before our minds and hearts can be illuminated and cheered with any heauenly light, or the beames of Gods louelove in our ſpirituall Meditations, the foggie vapours and miſts which riſe from the earth and ſea of the world, muſt firſt be blowne away and ſcattered. Neuer (ſaith one) can heauenly contemplation ioyne with earthly commotion: neuer is the troubled minde poſſibly Nunquam commotioni contemplatio iungitur, nec praeualet mens perturbata conſpicere, ad quod vix tranquilla valet inhiare. Gregor. Moral. lib. 5.able to behold thoſe diuine things, which without much difficulty it cannot ſee when it is moſt quiet. And therefore if wee will meditate with any fruit and profit, wee muſt not be more carefull to ſequeſter our ſelues outwardly from company, then our hearts inwardly from worldly cares; nor (according to our Sauiours counſell) to ſhut our Cloſet dores, then to ſhut the doore of our hearts againſt earthly diſtractions, and to keepe a narrow watch ouer them, that none may enter at vnawares and diſtract vsus in this holy exerciſe. Neither muſt we onelyonly take care to exclude at this time ſuch wicked thoughts, and ſuch carking and carnall cares, as are alwayes vnlawfull, but euen thoſe which are at other times honeſt and neceſſary, about our ordinary imployments and duties of our callings; yea, thoſe likewiſe which are religious and ſpirituall, if they be vnſeaſonable, and nothing pertinent to the preſent purpoſe, nor any way ſuteable to the matter we hauehave in hand; ſeeing, though in reſpect of their matter, they be good and holy, yet they are cunningly thruſt into our hearts and minds by the tempter, who can transforme himſelfe into an Angell of light, in an ill manner, vnſeaſonably and vnprofitably, and to a worſe end, namely, to diſtract our preſent Meditations, and that by thinking on two things at once of a diuers nature, we ſhould receiue benefit by neither, nor brings our thoughts vntounto any good iſſue. In which regard, we are not vtterly to baniſh ſuch things out of our hearts, but onelyonly to ſhut them out for the time, and to let them ſtand at the doore, like ſuters, till we hauehave diſpatched with thoſe, vntounto whom for the preſent we hauehave giuen hearing, leſt ruſhing in vncalled, and ſpeaking altogether after a tumultuous manner, nothing be diſpatched through this diſorder, whereas by ſeaſonable admittance in due courſe, and conferring with one after another, all may be brought to good effect. Secondly, as we muſt clenſe our hearts from theſe incumbrances, ſo we muſt decke and adorne them with the ornaments of vertue, that they may be fit to entertaine ſo high and holy a Gheſt; but eſpecially we muſt decke them with humility, in which he ſo chiefly delighteth, that he will not onelyonly be content to conferre with vsus for a little while, but will Eſa. 57. 15.euen dwell and keepe reſidence with vsus if wee be of an humble ſpirit. And therefore when we approch into Gods preſence to performe this duty, let vsus thinke and conſider of his glorious greatneſſe, and awfull Maieſtie, and of our owne baſeneſſe and vileneſſe, weakeneſſe and vnworthineſſe, ſaying in our ſoules with Abraham, Behold, I hauehave taken vponupon mee to ſpeake Gen. 18. 27.vntounto the Lord, which am but dust and aſhes. O let not the Lord be angry, and I will ſpeake. And without this humility we cannot profitably performe this duty; for as one ſaith; None can contemplate the wiſedome of God, who Contemplari Dei ſapientiam non poſſunt, qui ſibi videntur eſſe ſapientes, &c. Greg. in Moral. lib. 18.are wiſe in their owne conceits; becauſe they are by ſo much diſtant from his light, by how much they come ſhort of humility in themſelues. For whileſt the ſwelling of pride increaſeth in their minds, it cloſeth the ſight of contemplation, and thinking themſelues inlightened aboue all others, they are depriued of the light of vertue. Finally, wee muſt prepare our hearts for Meditation, by ſharpening our appetites, and whetting our ſtomackes after this ſpirituall repaſt and food of our ſoules, by conſidering ſeriouſly of thoſe arguments, by which formerly it hath beene commended vntounto vsus. For as it is a ſingular helpe to our bodily nouriſhment, when wee come to our meate with an hungry appetite, and that food doth vsus but little good which wee feed vponupon with lothing ſatiety: ſo alſo is it in the nouriſhment of our ſoules; for if wee receiue our food with a good ſtomacke, we ſhall the better feed vponupon it, retaine and diſgeſt it; whereas, if we come vntounto it with a cloyed appetite, wee ſhall ſoone caſt it vp againe, and neuer diſgeſt nor conuert it to any ſpirituall nouriſhment. Laſtly, there is ſome preparation alſo required in reſpect of our bodies; for as we muſt take heed that they bee not too much pampered with exceſſiue diet, ſeeing this fulneſſe and fatneſſe of body, cauſeth emptineſſe and leaneneſſe in the ſoule, dulleth the minde, drowneth the ſpirits, and oppreſſeth the heart; ſo muſt we on the other ſide beware, that the body and minde bee not wearied, and the ſpirits ſpent with former ſtudies and labours, ſo as they are wholly diſabled, that they cannot, as fit inſtruments, performe any good ſeruice to the ſoule in this ſpirituall exerciſe, as being rather diſpoſed to reſt and ſleepe, then to take any profitable paines in this laborious imployment.
§. Sect. 3 Of the ſubiect matter of our Meditations.
And thus hauing prepared our perſons; the next thing to bee done, is to prouide fit matter whereupon wee may meditate, without which, our Meditations are alwayes vnprofitable, and oftentimes hurtfull and pernicious. In which reſpect, the greateſt part of men doe pittifully faile; for though all are willing to meditate, the mind delighting in its owne motion, and in diſcourſing vponupon thoſe ſubiects which it moſt eſteemeth, and vponupon which the heart is wholly fixed; yet few make choice of ſuch matter, as may be fit for their ſoules nouriſhment; but ſome meditate miſchiefe in their hearts, thinking vponupon the readieſt meanes, how they may atchieue it with leaſt danger; ſome how they may ſatisfie their carnall deſires with worldly riches, pleaſures and preferments, and raiſe themſelues by other mens ruines; ſome meditate vponupon naturall things with naturall mindes, neuer drawing them to ſpirituall vſe; ſome on domeſticall matters, how they may beſt contriue their buſineſſe; or on ciuill affaires, and high points of ſtate; yea, many men ſpend a great part of their Meditations, about matters meerely concerning other men, and nothing at all appertaining vntounto them. VponUpon which, and a thouſand ſuch like ſubiects, we may ſpend our ſpirits, weare out our bodies, and weary our minds, and yet bee neuer the holier in this life, nor happier in the life to come. But the matter of theſe Chriſtian Meditations whereof we intreate, ought to be wholly ſpirituall and diuine, either in reſpect of the things themſelues, or at leaſt, the vſe which we are to make of them. And thus the whole Scriptures, and eueryevery part and parcell of them may be the ſubiect matter of our Meditations, when wee ſeriouſly conſider of the right and naturall ſenſe and meaning of them, and draw them vntounto vſe, either for inſtruction, admonition, reproofe, conſolation, or the reformation and amendment of our ſinfull liues. In which kind of Meditations, whoſo exerciſe themſelues, they are by the Pſalmiſt pronounced bleſſed. But beſides the text of holy Scriptures, Pſal. 1. 1, 2.any point of the doctrine of diuinity contained in them, may be fit matter for vsus to meditate on; of which, I will heere ſet downe ſome of the chiefe and principall, that thoſe who are weake in knowledge, and yong beginners in this exerciſe, may be ſo ſufficiently furniſhed, that they need not to neglect it for want of matter.
§. Sect. 4 That the Scriptures them ſelues, and the things reuealed in them, are fit matter for Meditation: As the nature of God, his actions and decree.
And that we may proceed in ſome order, we may make the matter of our Meditations, either the Scriptures themſelues, or elſe the things reuealed in them. The Scriptures themſelues are a fit ſubiect for our Meditation, by conſidering that they are the Word, not of man, but of God, and ſo to be heard and read, loued and obeyed of vsus; that in this regard they are moſt excellent, and to be preferred aboue all other writings, moſt certaine and infallible, moſt perfect and all-ſufficient, moſt ancient and durable, and finally, that they are plaine and eaſie, giuing light to the ſimple, moſt profitable and neceſſary to ſaluation, and therefore to bee read and ſtudied of all men. The things reuealed in the Scriptures, are either thoſe which reſpect faith, and are to be beleeued, or elſe manners, and are to bee practiſed. The things to be beleeued, are either thoſe which concerne God or the Church. The former reſpect God himſelfe, or his actions and workes. From God himſelfe we may hauehave plentifull matter of diuine Meditation, as firſt, that there is a God, and the vſes that wee are to make of it; what this God is, and how he hath reuealed himſelfe vntounto vsus in his eſſence and perſons, his attributes and names. Of which I hauehave ſpoken in the beginning of this Treatiſe, and hauehave briefly deſcribed Gods nature and attributes, as his ſimplicity, infiniteneſſe, eternity, immutability, omni-preſence, all-ſufficiency, which being rightly vnderſtood and remembred, will affoord excellent matter of holy Meditations. The actions of God, are either his decree, or the execution of it. In the decree it ſelfe, we are principally to meditate vponupon our election to ſaluation, the cauſes, and effects and properties of it, eſpecially the infallibility and certainty; and how, and by what reaſons and ſignes, being ſure in it ſelfe, we may come to be aſſured, that our names particularly are written in the Booke of life. In the execution of the decree, which is either generall or ſpeciall, we hauehave plentifull matter of Meditation. In reſpect of the generall execution, we may meditate firſt of the workes of creation, which were not made all at one inſtant, as they might as eaſily, if God had ſo pleaſed; but in ſixe dayes; that by this orderly proceeding, we might the better be inabled to meditate vponupon them. And heere we may meditate on the heauens, their glory and beauty, their greatneſſe and durableneſſe, their motions and conſtant order: How they are adorned with the glorious brightneſſe of the Starres, Moone, and Sunne, be-ſpangling this vaulty roofe of Gods great building, eueryevery one exceeding another in beauty and brauery. Thus wee may meditate vponupon the diuers regions of the ayre, and the creatures contained in them, the preſaging Commets & fiery exhalations, the Meteors of the middle region, clouds and winds, thunder and lightning, raine, ſnow, haile, and froſts, whoſe hidden treaſures and true cauſes none can pry into, but he that made them; the diſagreeing elements ioyning in an excellent harmony, for the perfecting of all compound bodies. Neither doth the earth, and creatures therein contained, affoord vntounto vsus leſſe matter of Meditation, as trees, plants, and flowers of excellent beauty, and almoſt infinite variety, growing from ſilly ſeeds in outward ſhew, not differing (many of them) one from another. The excellent workemanſhip of the brute creatures, the endleſſe variety of their inward formes and outward ſhapes, their qualities and properties, their life, ſenſe, and motions, with the exquiſite organs and inſtruments, eueryevery ſmall particle hauing for theſe purpoſes their ſpeciall and neceſſary vſe. Their generation, whereby being corruptible in themſelues, they become, after a ſort, incorruptible in their kinds, after their death liuing in their poſterity. Secondly, wee may meditate vponupon the prouidence of God, whereby he preſerueth all things which he hath created, gouerning and directing them to thoſe ends for which he hath made them, eſpecially that mayne end of ſetting foorth his glory. And that he doth thus rule and diſpoſe, not onelyonly in a generall manner, of all things, but of eueryevery particular, euen ſuch as ſeeme to bee of leaſt moment, and moſt caſuall and contingent.
§. Sect. 5 Of the execution of the Decree in the creation and gouernment.
Againe, the particular execution of Gods decree, in the creation and gouernment of Angels and men, affordeth vntounto vsus plentifull matter of Meditation. As the felicity and glory of the bleſſed Spirits, the Image of God in them; their alacrity and cheerefulneſſe; their ſpeed and diligence in doing Gods will, and in miniſtring vntounto the elect for their preſeruation, and the furthering of their ſaluation. The fall and miſery of the euill angels, their malice towards God and his elect, and their policy and power in ſeeking their deſtruction, by drawing them to ſinne, which ſhould double our diligence in arming our ſelues againſt all their tentations. So alſo we may hauehave abundant matter of meditation miniſtred vntounto vsus from that which is reuealed in the Scriptures concerning man. As his Creation, whereby God made mans body of the duſt of the earth; the Image of God in man conſiſting in wiſedome, righteouſneſſe, and true holineſſe; his felicity in the ſtate of innocency, the immortality and excellency of his ſoule, the beauty, health and vigour of his body, his dominion ouer the creatures, the ioyes of Paradiſe. Likewiſe in our meditations we may conſider, that man continued not in this bleſſed eſtate, but fell from it; and that the cauſe hereof was ſinne. Where we take occaſion generally to meditate of ſinne, what it is, how horrible, grieuous, and contrary to Gods pure nature, and how much in this regard hee hateth and deteſteth it: the fearefull properties of it, both in reſpect of the guilt and puniſhment; temporall, as all the calamities and miſeries of this life, and our ſpirituall ſeruitude to Satan; and eternall, as the loſſe of heauenly happineſſe, and euerlaſting condemnation both of body and ſoule. More eſpecially, wee may meditate on the fall of our firſt Parents, what it was, and wherein it conſiſted, the cauſes of it outward and inward, and the lamentable effects which followed vponupon it. As Gods fearefull curſe vponupon themſelues, and vponupon the creatures for their ſake, the defacing of his glorious Image in them, the ſenſe of their nakedneſſe, and terrour of conſcience accompanying it, the loſſe of their dominion ouer the creatures, their thruſting out of Paradiſe, the viſible place of Gods preſence, their ſeparation from him, and all other euils both of ſinne and puniſhment. The wretchedneſſe of all mankind in the ſtate of diſobedience and vnbeliefe, by reaſon of that corruption which followed the fall; as the participation of Adams ſinne, guilt and puniſhment. The propagation of their ſinne and miſery to all their poſterity. Their originall ſinne and corruption of nature, both in reſpect of their ſoules and bodies. The ignorance and vanity of our mindes, the errour of our iudgements, the wickedneſſe and worldlineſſe of all our imaginations; the impurity, ſtupidity and horrour of our conſciences; the loſſe of our freedome of will in chuſing that which is good; their auerſeneſſe and rebellion againſt the will of God, and proneneſſe to all euill; the blockiſhneſſe of our memories to receiue into their keeping any good motions, and their ſlippery feebleneſſe to retaine them; the infidelity, ſecurity and hardneſſe of our hearts; the corruption and diſorder of our affections and paſſions; the pollution of our bodies, their feebleneſſe and lumpiſh heauineſſe vntounto any good action. From which root of originall corruption hauehave ſprung all kinds of actuall tranſgreſſions, we being made thereby vtterly vnable ſo much as to thinke a good thought, or to will that which is good. Whereof it commeth to paſſe, that our beſt actions in this ſtate of corruption and vnbeliefe, are no better then ſinne, how glorious ſoeuer they ſeeme to the world. And heere wee may meditate of the ſeuerall kinds of actuall ſinnes; thoſe that are internall, as wicked thoughts, errours in iudgement, forgetfulneſſe in our memories, vncleane and carnall luſts: and thoſe which are externall, ſecret or manifeſt, raigning or not raigning, of omiſſion or commiſſion, in our words or deeds, which we hauehave committed as principals or acceſſaries. Sinnes of ignorance, or of knowledge, of infirmity and frailty, or of contumacy and rebellion, which wee hauehave wilfully and preſumptuouſly committed againſt God. The like matter of meditation the puniſhment of our ſinnes doth miniſter vntounto vsus: As namely, that by our ſinnes wee hauehave made our ſelues ſubiect to the fearfull wrath of God, the curſe of the Law, all the plagues and puniſhments of this life: As all external miſeries which are innumerable; reſpecting our eſtate, as pouerty, penury, loſſes and croſſes; or our bodies, as heat, cold, hunger, thirſt, ſickneſſes and diſeaſes, ſhortneſſe and vncertainty of life and death it ſelfe. So alſo the internall miſeries of the ſoule, as terrours of conſcience, and griefes of minde; or contrariwiſe, to be giuen vp of God to our ſecurity and hardneſſe of hart, infidelity, finall impenitency and to a reprobate mind. And finally, the eternall and euerlaſting puniſhments of body and ſoule in their ſeparation from God, and the vnſpeakable torments of hell fire. And finally, we may meditate of the remedileſneſſe of this our miſerable condition, in reſpect of any created helpe of men. Angels, or any creature, as the top and conſummation of all our miſery, ſeeing the infinite Iuſtice of God being offended by our ſinnes, would not admit of any finite ſatisfaction. The which kind of meditations vponupon ſinne and puniſhment, ſerue not only to humble vsus before God, by bringing vsus vntounto a true ſenſe of our ſinne and miſery, to make vsus to deny our ſelues in the worke of our Redemption, and to fly vntounto Chriſt, but alſo cauſe vsus to admire and praiſe Gods mercy and goodneſſe, patience and long-ſuffering, who hath ſo long borne with vsus in the ſtate of infidelity, and hath not inflicted vponupon vsus all theſe fearfull puniſhments which our ſinnes hauehave deſerued; yea, to inflame our hearts with moſt feruent louelove towards God, and his Chriſt, and holy Spirit, who ſeeing vsus in this wretched plight, loaded and defiled with the filth of ſinne, and guilty and liable to all puniſhments and miſeries, did pitty vsus in this miſerable eſtate, and when there was no other meanes of ſaluation and deliuerance from all theſe euils, wrought our freedome and redemption by the death and obedience of the Lord of life.
§. Sect. 6 Of the great worke of Redemption by our Sauiour Chriſt.
The which great worke of our Redemption by Chriſt, doth aboue all other parts of Diuinity, miniſter vntounto vsus moſt plentifull and fit matter for our meditations, as ſeruing notably to worke in our hearts a true hatred of ſinne, to inflame them with Gods louelove, to worke them to his feare, to kindle in them the zeale of his glory, to confirme our faith, ſtrengthen our affiance and hope, renew our repentance, and to ſtirre vsus vp to performe with all cheerfulneſſe the duties of a godly life, that by walking before him in holineſſe and righteouſneſſe, we may glorifie him who hath redeemed and made vsus his owne at ſo high a price. Now the poynts which heere affoord vntounto vsus matter of meditation, are manifold. As firſt, that it was neceſſary wee ſhould hauehave a Sauiour and Mediatour betweene God and vsus; ſeeing in his Decree of Election he hath ordained the meanes, as well as the end, and that none but Chriſt could ſaue vsus, who is the foundation of our Election. In Chriſt wee may meditate both vponupon his perſon and offices. And in his perſon, conſider both his natures and ſtates, both of humiliation and exaltation. Heere wee hauehave plentifull and profitable matter of meditation concerning the Incarnation of Chriſt, his Conception by the holy Ghoſt in the wombe of the bleſſed Virgin, the framing and ſanctifying of his humane nature, the aſſuming and vniting of it to the Diuine nature, by a ſubſtantiall vnion, without confuſion, ſeparation, or alteration of either nature in their properties. His Birth and Circumciſion; and that this Chriſt, borne of the Virgin Mary, is the true Meſſias. So likewiſe we may meditate on his Office of Mediatorſhip; as that he is the alone Mediator betweene God and man. How he was called to his office, and the teſtimonies of it; of his Baptiſme, faſting in the Wilderneſſe, and Diuine vnction with the Spirit aboue meaſure. Of the eternity of his Office, and parts of it, being anoynted of God to bee our Prophet, Prieſt, and King. Of his Propheticall Office, whereby hee hath both outwardly reuealed vntounto vsus the knowledge of God and his will, and inwardly inlighteneth our minds to conceiue it, by his grace and holy Spirit; and of the confirmation of this doctrine by miracles. Of his Prieſtly Office, and of his All-ſufficient ſatiſfaction for our ſinnes. Of his perfect obedience, both actiue, whereby he hath fulfilled the Law for vsus; and paſſiue, whereby he hath ſuffered all thoſe puniſhments which were due vntounto vsus for our ſinnes. And this yeeldeth vntounto vsus moſt excellent and profitable matter of meditation in all the parts thereof; as his tentations in the Wilderneſſe by the diuell, the manifold miſeries which hee indured, as pouerty, hunger, wearineſſe, contempt, diſgraces, ſcoffes and bitter taunts, reproches, ſlanders, reuilings, and ſuch like, which he ſuffered in the whole courſe of his life; and thoſe his paſſions and ſufferings a little before his death; as his internall and bitter agony in the Garden, where his wraſtling with Gods wrath, and the burthen of his Fathers heauie diſpleaſure for our ſinnes, which he had taken vponupon him, forced out of his moſt bleſſed Body a bloody ſweat. And his externall ſufferings, as his betraying by his owne Apoſtle, his apprehenſion by his cruell enemies, who haled him before the Iudgement ſeat as a malefactour, who was the Lord our righteouſneſſe; falſly accuſed him, who had committed no ſinne, and in whoſe mouth there was no guile, vniuſtly condemned him, who was iuſt and innocent, mocked and ſcorned him, blindfolded and buffeted him, reuiled and ſpit vponupon him, clothed him with purple, and crowned him with thornes, whipped and tormented him, crucified and killed him. And here we may meditate of this kind of death, which was moſt bitter and painfull, ignominious and ſhamefull, accurſed and vncomfortable, ſeeing he ſuffered not only a bodily death, but the wrath of God, which is the death of the ſoule, and was vtterly emptyed (as the Apoſtle ſpeaketh) Phil. 2. 8.of all diuine comfort, and was as a man forlorne and forſaken of God in his owne ſenſe and apprehenſion, which made him to cry out vponupon the Croſſe, My God, my God, why haſt thou forſaken me? Thus alſo wee hauehave matter of meditation from thoſe things which followed his death; as from his triumph vponupon the Croſſe ouer the wrath of God, the curſe of the Law, Satan, death, hell, and all the enemies of our ſaluation, in reſpect of the vertue of his merits. From his deſcenſion and buriall, whereby he was held for a time vnderunder the arreſt of death. From thoſe things likewiſe which were done by him in his ſtate of exaltation; as his Reſurrection, manſion vponupon the earth for the ſpace of forty dayes, teaching and inſtructing his Diſciples in thoſe things which appertained to his Kingdome. His Aſcenſion, ſitting at the right hand of God, and there making interceſſion for vsus. And that which followeth of all theſe, as the generall effect and fruit of them all, the great worke of our Redemption. So hauehave we matter of meditation from Chriſts Kingly Office, by which, ſitting at the right hand of his Father, in all glory, maieſty and power, hee raigneth ouer all the world, and more peculiarly, ouer his Church. And heere we may meditate vponupon the parts of his Kingly Office, which are his ſpeciall adminiſtration, and generall and laſt Iudgement. In the former, wee may conſider the gouernment of his Church, and the abolition of the kingdome of darkneſſe. In that we may meditate on his calling and gathering of it out of the world, and the conſecration of it being gathered by his preſence and protection, prouiding for it all neceſſaries, and preſeruing it from all dangers: where we may take occaſion to meditate vponupon all Gods bleſſings and benefits, both temporall, ſpirituall and eternall, which he hath, and will beſtow generally vponupon his whole Church, and alſo vponupon thoſe which he hath particularly and in ſpeciall manner vouchſafed vntounto vsus, both in our preſeruation from euill, and fruition of good. The abolition of the kingdome of darknes is the ouerthrow and deſtruction of all his enemies, and eſpecially that grand aduerſary, Antichriſt, the whore of Babylon.
§. Sect. 7 Of the externall meanes of executing Gods Decree of Election.
Moreouer, we may hauehave plentifull matter of meditation, from the externall meanes of executing the Decree of our Election: As from the Couenant of grace made with vsus in Chriſt, wherein the Lord hath promiſed that he will be our God, and wee ſhall be his people, the remiſſion of our ſinnes and ſaluation of our ſoules, grace and all good things in this life, and euerlaſting happineſſe in the life to come, vponupon the alone condition of faith, which being liuely and effectuall, bringeth forth the fruits of vnfained repentance. So alſo from the meanes whereby this Couenant is adminiſtred, namely, the miniſtery of the Word, and adminiſtration of the Sacraments, Baptiſme, and the Lords Supper; both which affoord vntounto vsus plentifull matter of meditation. From the degrees likewiſe of the executing Gods Decree of Election and Reprobation. As the louelove and free grace of God in Chriſt: and the degrees of the declaration of this louelove both in this life, and afterwards. The firſt degree in this life is our effectuall calling, the parts whereof are, our election and ſeparation from the world, Gods donation, giuing Chriſt vntounto vsus to be our Sauiour, and vsus to Chriſt to be ſaued by him; and finally, our inſition into Chriſt, and vnion with him. From the meanes of executing this our calling, which is the ſauing hearing of the Word, the ſoftening of our hard hearts, making them humble, contrite, penitent and ſorrowfull for ſinne, which are all preparatiues to our ſound conuerſion and regeneration, whereby wee who were dead in ſinne, are quickened and reuiued by the Spirit of God, effectually applying vntounto vsus the vertue of Chriſts death and Reſurrection. From the worke of grace thus begun in vsus, we may hauehave much profitable matter of meditation. As of the illumination of our minds with ſauing knowledge, of iuſtifying faith, with the cauſes, effects, degrees, properties and ſignes of it, our iuſtification by faith in Chriſt, our reconciliation, and adoption; and manifold other priuiledges of the faithfull, of which I ſhall hauehave occaſion to ſpeak hereafter. The ſpeciall fruits of faith reſpecting our Iuſtification, as our entrance into grace by which wee ſtand, the louelove of God ſhed abroad in our hearts, confidence, free acceſſe to the Throne of grace, peace of conſcience, ioy in the holy Ghoſt, and an holy glorying in Gods benefits. The fruits of faith reſpecting our adoption, as the Spirit of adoption, hope, Chriſtian liberty. So alſo we hauehave excellent matter of meditation from our ſanctification, the cauſes, effects, degrees, properties, meanes and ſignes of it, and from the ſpeciall parts of it, our mortification vntounto ſinne, and vinification to newneſſe of life. From the imperfection of our ſanctification, which is but begun in this life, and to be perfected in the life to come, and that by reaſon hereof the reliques of all ſorts of ſinne doe ſtill remaine in vsus, blindneſſe in our mindes, errour in our iudgments, impurity in our conſciences, forgetfulneſſe in our memories, rebellion in our willes, ſecurity, impenitency, infidelity and hardneſſe in our hearts, corruption and diſorder in our affections, and by reaſon of all theſe many ſinnes breaking out into our actions. And heere we may meditate of thoſe ſpeciall ſinnes and corruptions whereunto our natures are moſt prone, and wherewith wee are moſt often ouertaken; and of the meanes whereby we may mortifie and ſubdue them, that they may no longer beare this ſway in vsus as in former times. So alſo wee hauehave heere occaſion to meditate of our begun ſanctity in all our parts and actions: of the internall holineſſe of our natures, and the change that is wrought in vsus by repentance from euill to good, from corruption to grace, the which is to be obſerued in all our inward faculties; as the holineſſe of our minds and vnderſtandings in their ſpirituall illumination, whereby they become wiſe and prudent in the things appertaining to God and our ſaluation; the purging of our conſciences from dead works, and their naturall impurity; the ſanctity of our memories, whereby they become faithfull Regiſters of good things; the freedome of our willes in chuſing good, and refuſing of euill; the ſuppling, ſoftening, and ſanctifying of our hearts; the rectifying, right ordering, purging and and renewing of our affections; as louelove, hatred, confidence, hope, feare, deſpaire, ioy, ſorrow, anger, zeale, and the reſt. The ſanctity of our bodies and outward actions, appearing in our new obedience and good workes. The integrity, ſincerity, alacrity and conſtancy of them; the parts of this obedience, which are, the denying of our ſelues, and the profeſſion of Chriſt. How we are to deny our ſelues, namely, by reſigning vp our ſelues wholly vntounto God, to be not onelyonly his ſeruants, but alſo his ſouldiers in the Chriſtian warfare; where we may take occaſion to meditate of that due preparation which is required to this warfare, and of the Chriſtian armour, and of the conflict it ſelfe, conſiſting in the manifold tentations of our ſpirituall enemies, and our reſiſtance, and of our ſtanding and falling in it. How we are alſo to deny our ſelues in taking vp our croſſe and following of Chriſt, bearing with patience whatſoeuer afflictions hee impoſeth; and of the meanes whereby we may attaine vntounto it. In reſpect of our profeſſion of Chriſt, we are to meditate how we are to carry our ſelues towards Chriſt himſelfe, and how towards his members. How wee are to profeſſe Chriſt at all times, by inuocation and calling vponupon God in his name and mediation. And here we hauehave much profitable matter of meditation concerning prayer, both in reſpect of the doctrine and vſe of it, of which I hauehave before ſpoken, and the particular practice of it in the Lords Prayer, of which we may profitably meditate, proceeding from one petition to another. The profeſſion of Chriſt in time of danger, which is either the profeſſion of the mouth by Chriſtian apologie, or of the fact, by ſuffering perſecution and martyrdome, of which we may meditate, and the meanes whereby we may be prepared and ſtrengthened vntounto them. The profeſſion of Chriſt reſpecting his members, is our edifying them, by inſtruction, admonition, exhortation, conſolation and good example, or our helping and relieuing them by the workes of mercy and almes-deedes, whereon we may profitably meditate, and of the motiues and meanes whereby we may be ſtirred vp and inabled to performe them. And finally, our perſeuerance in grace, and in all theſe Chriſtian duties, euen to the very end of our liues, which is the conſummation of all the reſt, is neceſſary to be thought vponupon, our certainty of it, and by what meanes wee may come to this aſſurance. And thus wee muſt meditate on the degrees of Gods executing the Decree of our election in this life. In reſpect of the life to come, hee executeth it by our glorification, of which we may meditate, as it is begun or perfected. It is begun at the death of the Elect, whereby their ſoules being ſeparated from their bodies, are receiued into the ioyes of heauen. The which our death is an excellent ſubiect of meditation; as of the nature of it to the elect, the certainty of it, and vncertainty of the time, of our preparation to it, and meanes whereby we may be armed againſt the feare of it.
§. Sect. 8 Of the meanes of executing the Decree of reprobation.
Contrariwiſe, there is much matter of meditation afforded from the proper meanes of Gods executing the Decree of reprobation in the wicked; as both from the foundation of it, the fall of Adam, and the hatred and wrath of God following vponupon it, and alſo from the degrees of executing this Decree in the wicked and vnfaithfull, which are proper to thoſe which are either called or not called, or common to them both. The former are either hypocrites, or openly prophane. The degrees proper to theſe are an vneffectuall calling, and their relapſe from it into their former wickedneſſe. Here we may meditate of the degrees of this calling, which are inward illumination of the minde in the knowledge of the truth, worldly and carnall penitence, and ſorrow ariſing from terrour and feare, or ſenſe and feeling of puniſhment; temporary faith, taſte of heauenly gifts, and externall reformation of life. Where wee may conſider how farre a reprobate may goe in Chriſtianity, and what reall and ſubſtantiall differences we can obſerue betweene thoſe ſhewes of graces which are in them, and the truth of them in our ſelues, that wee may be the better aſſured of our ſincerity and vprightneſſe before God. The degrees of relapſe in thoſe which are thus vneffectually called, are, firſt, that they are deceiued with ſin, and the fraud of their owne deceitfull hearts, from whence their hearts become hardened, and from thence ſtubbornly peruerſe, and ſo through incredulity not aſſenting to the truth of Gods Word, they breake out to open prophaneneſſe, which is in the end accompanied with deſpaire and finall Apoſtacie. VponUpon all which wee may meditate, that wee may make our owne calling and election ſure, by withſtanding the firſt degrees of Apoſtacie, watching ouer our ſelues (as the Apoſtle warneth vsus) that we be not hardned and drawne away by the deceitfulneſſe of ſinne, that there be not found in vsus an euill heart of vnbeliefe, Heb. 3. 12, 13.in departing from the liuing God. The degrees of executing this Decree in thoſe which are not called, who for the moſt part are ignorantly ſuperſtitious, Idolaters, Pagans, and Atheiſts, are the holding and detayning of the truth in iniuſtice, naturall ignorance and vanity of mind, hardneſſe Rom. 1. 20, 21, &c.of heart, a reprobate minde, and committing of ſinne with greedineſſe: And the degrees common to both, are their pollution with all ſinne and wickedneſſe in their liues, and their entrance into condemnation at their death, when as their ſoules being ſeparated from their bodies, are caſt in the torments of hell, and purſued with the wrath of God. On all which we may meditate, that we may take occaſion to magnifie Gods Iuſtice towards them in their deſerued puniſhments; and his free grace and vndeſerued louelove towards vsus, who being in the ſame maſſe and lumpe of corruption, are ſeparated from them, and made veſſels of honour, that Gods grace and mercy might be magnified in our ſaluation.
§. Sect. 9 Of the eternall execution of Gods Decree at the end of the world, &c.
Of the eternall execution of Gods Decree, wee may likewiſe meditate, which ſhall be at the end of the world, and is either generall, reſpecting 2. Pet. 3. 11, 12, 13, 14.the whole world, as the deſtruction of it with flaming fire, which conſideration the Apoſtle Peter maketh a ſtrong motiue vntounto godlineſſe; that we may be found of God in peace, without ſpot, and blameleſſe; and the renouation and perpetuall conſeruation of it; or elſe the ſpeciall execution of it in the inhabitants of the world, which ſhall be at the generall Iudgement, and the eternall retribution which followeth it. And heere we may profitably meditate on this Day of Iudgement, when Chriſt ſhall come in glory, to iudge both the quicke and the dead, and of the ſignes of his comming; of the reſurrection of the dead, and change of the liuing; of the citation of all before Chriſts Iudgement ſeate; and of the diuers ſentence which he ſhall pronounce for the elect, and againſt the reprobate; and of the bleſſed eſtate of the one, and the curſed and miſerable condition of the other; of the eternall retribution which ſhall then bee of rewards to the faithfull, in the full fruition of eternall life and bleſſedneſſe, heauenly ioy and perfect glory; of all the parts whereof I hauehave ſpoken in another place; and of the retribution of puniſhment to the wicked in hell torments, Chriſt. Warfare 2. part.both in their ſoules and bodies. And theſe are the things whereupon wee may meditate, reſpecting the actions of God. Now concerning the things which we are to beleeue concerning the Church, there is all profitable matter of Meditation. As that there is a Church, called and gathered out of the reſt of the world, as Gods owne peculiar people, to worſhip and ſerue him according to his will. That there is in this company an holy Communion of Saints, vnited vntounto our Head Chriſt, by his Spirit and a liuely faith, and with one another, as members of the ſame body, with the bond of faith and louelove. That this Church is Catholike, part whereof is Militant on earth, and part of it Triumphant in heauen. That the properties of the Militant Church are to bee either inuiſible, which conſiſteth onelyonly of the elect, or viſible, conſiſting partly of them, and partly of hypocrites; that there are certaine infallible notes of the true viſible Church, by which we may diſcerne it from all others, as the ſound preaching of the Word, and the right adminiſtration of the Sacraments, in all the eſſentiall parts of them, according to Chriſts holy inſtitution; and finally, that there are alſo infallible notes of the true members, both of this and the inuiſible Church of Chriſt, on which wee may profitably meditate, and by examination apply particularly vntounto our ſelues, that we may know whether we be or no in this number. And theſe are the things to be beleeued, which we may chuſe for the matter of our Meditation. The things which are to be done, are all contained in the Law of God or ten Commandements, vponupon which we may meditate ſeuerally, and on all and eueryevery of the vertues and vices contained in any of them, but eſpecially on thoſe vertues in which we are moſt defectiue, and on thoſe vices, vntounto which our corrupt natures are moſt inclined; as alſo on the meanes and helpes whereby wee may be inabled to imbrace and practiſe the one, and ſhunne and auoyd the other; and on the ſignes, whereby wee may vponupon due examination know whether or no we be indued with thoſe vertues, and purged from thoſe vices. Of all which, I hauehave ſpoken in the former part of this Treatiſe, vntounto which I referre the Reader; or if hee deſireth a more full and perfect diſcourſe, vntounto that exact and learned abſtract of the duties commanded, and ſinnes forbidden in the Law of God, written by my right reuerend and deare Brother, to whoſe labours I acknowledge my ſelfe moſt beholding for all the former heads of diuinity, which I hauehave ſet downe, as the matter about which our Meditations may be profitably exerciſed.
§. Sect. 10 Rules directing vsus in the choice of the fitteſt matter for our Meditations.
And thus hauehave I ſhewed what great and aboundant matter there is fit for our Meditations; ſeeing any one of the former generall heads or points being thorowly diſcourſed on in our minds, and wrought vponupon and applyed to our affections, according to that forme which I ſhall afterwards preſcribe, is ſufficient for one dayes exerciſe; and many of them will affoord plentifull matter for much longer time. And therefore, leſt any ſhould now bee as much troubled with plenty, as they were before with want, not knowing what theame or ſubiect to chuſe out of ſuch great variety, and therefore being thus diſtracted in their thoughts, ſhould let all alone; I will for the direction of ſuch in their choice, propound theſe rules following. Firſt, that wee ordinarily and moſt often make choice of ſuch matter, as we finde to be moſt fit to ſtirre vp our deuotion, to ſtrengthen our faith, to worke vponupon our hearts and affections, to inflame our louelove towards God, and kindle our zeale, to confirme our affiance, increaſe our hope, feare of God, humility and patience, and finally, to inable vsus with all cheerefulneſſe to performe all the duties of a godly life. To which purpoſe, wee muſt rarely chuſe ſuch matter as is meerely intellectuall, and fit rather for ſpeculation then for vſe and practice (though in truth, there bee few points of ſound Diuinity, and ſcarce any of thoſe before expreſſed, which being rightly handled in our Meditations, will not afford ſome fit matter, as well for the ſanctifying of our hearts and affections, as for the inlightning of our mindes, and increaſing of our knowledge) but ſuch as hath beene matter of fact, and brought to the vnderſtanding by the imagination, and to it by the miniſtery of the ſenſes; which will more eaſily and kindly affoord matter of Meditation to the moſt ſimple, fit to worke vponupon their hearts, to inflame their louelove, ſtirre vp their deuotion, and inable them vntounto all Chriſtian duties, the which are the mayne ends of this exerciſe, and not the inlightning of the mind with curious ſpeculations and fruitleſſe knowledge. In which regard, when we finde the matter on which we meditate, vnfit for thoſe vſes, and relliſh in it little ſweetneſſe of ſpirituall refreſhing, or feele ſmall warmth for the heating of our hearts with louelove, zeale, and true deuotion, we need not to inſiſt vponupon it, but may paſſe to ſome other point, which is more effectuall to the atchieuing of theſe ends. Secondly, wee muſt make choyce of ſuch matter as in our diſcretion we thinke, not only in it owne nature moſt excellent, and generally moſt profitable and neceſſary, but alſo ſuch as is fitteſt for our perſons and preſent ſtate, place, time, and other circumſtances. For as thoſe who are inuited to a great and bountifull feaſt, doe not feed on eueryevery diſh, nor alwayes on ſuch as are moſt coſtly, and generally eſteemed beſt, but (at leaſt, if they keepe a good diet) make choyce of one or two amongſt the reſt, which they thinke fitteſt for their ſtomakes, and in reſpect of the preſent ſtate of their bodies, moſt likely to bring with delight to their taſte, wholeſome nouriſhment for the preſeruing of their health and ſtrength: ſo in that great plenty of prouiſion which I hauehave made to entertaine my gheſts at this ſpirituall feaſt, they muſt not run ouer many things at once, nor alwayes preferre in their choyce, ſuch points as in their owne nature exceed others; but picke out one, or ſome few which are moſt fit for their preſent ſtate and condition, and moſt likely to yeeld vntounto them the beſt nouriſhment for the ſtrengthening and preſeruing of their ſoules in their ſpirituall good liking, and better inabling them to all good duties. Laſtly, ſeeing our ſoules as well as our bodies hauehave their ſatiety, by feeding often or much at the ſame time vponupon the ſame diſh, therefore hauing ſuch great plenty ſet before vsus, it ſhall bee our wiſedome to take the benefit of this variety, not feeding ouer often vponupon the ſame diſh, which made the Iſraelites loath Manna it ſelfe, though a heauenly food, nor too much of any thing at one time, which made their dainty Quailes, through ſatiety, to come out of their noſtrils; but whetting on our appetite by change of diet eueryevery meale; and euen at the ſame time helping the weakeneſſe of our ſtomakes with ſome little variety, when as we finde them glutted; let vsus, when we are weary of meditating ouer-long on one point, inſiſt no longer vponupon it, but paſſe vntounto another. Prouided alwayes, that wee doe not heerein giuegive place to fickle inconſtancie, nor liberty to our rouing hearts, paſſing looſely from on… thing to another, and not bringing any point to a good iſſue.
§. Sect. 11 That we muſt conclude our preparation vntounto Meditation with Prayer.
And thus hauing prepared both our perſons and matter, the laſt thing required in our preparation, is, that we conclude it, and make entrance Iam. 1. 17.into our Meditation by effectuall prayer, for Gods direction and bleſſing vponupon our intended exerciſe. For ſeeing of our ſelues wee are not able ſo much as to thinke a good thought, but all our grace and goodneſſe commeth from God the Father of lights, from whom eueryevery good and perfect gift deſcendeth; therefore let vsus not fondly preſume vponupon our owne ſtrength, as though we were able to atchieue ſo waighty and difficult a buſineſſe without his ayde; but acknowledging our owne weakeneſſe and auerſeneſſe to this holy duty, let vsus craue the aſſiſtance of his holy Spirit, which only can inable vsus vntounto it. Beſides, Prayer and Meditation being of like nature, and fruits of the ſame regenerating Spirit, are mutuall helpes one to another, Meditation preparing matter for our Prayers, and bringing vntounto them feruencie of zeale and heate of deuotion, and Prayer returning againe to our Meditations this borrowed ſeruour and vigour, when aſcending into heauen, it hath fetched it from God. And as the naturall heate and moyſture preſerue one another, and both faile when one is defectiue, the one periſhing for want of heate, and the other for want of nouriſhment: Or as there is betweene the ſtomacke and heart, ſuch intercourſe, as preſerueth them both in their well-being, the ſtomake preparing matter and nouriſhment, for preſeruing in the heart the vitall ſpirits; and the heart returning theſe ſpirits againe to the ſtomacke, which giuegive it naturall heate and warmth, whereby it is fitted and inabled to make good concoction; ſo is it betweene Meditation and Prayer, which are mutuall helpers one to another, and neither of both retaine long their vertue and vigour, if either of them doe faile the other. But this Prayer which is to prepare vsus for Meditation, is rather to bee pithy and feruent, then long and in many words, ſeeing it is not the mayne duty which is heere intended, but onelyonly a preparatiue making way vntounto it, wherein acknowledging our owne debility and inſufficiency, wee are to craue the aſſiſtance of Gods holy Spirit, in ſome ſuch forme as this which followeth. O Lord, my God, who art infinitely good and gracious in thy ſelfe, and the chiefe Author of whatſoeuer goodneſſe there is in me, both as thou moueſt me thereunto by thy commandement, and enableſt me vntounto it by thy holy Spirit, I moſt humbly beſeech thee to pardon my manifold and grieuous ſinnes, whereby I hauehave made my ſelfe vnworthy to approach into thy glorious and holy preſence, and vnable to performe any dutie of thy ſeruice, and purge mee throughly from the guilt, puniſhment and corruption of them all, in the precious blood of Chriſt, that they may not be as a wall of ſeparation betweene thee and me, to hide thy face, and to ſtop the ſweet influences of thy fauour from me. And ſeeing thou requireſt this dutie which I am now about to performe, and haſt inclined my heart to yeeld obedience, O thou, who art onelyonly able to bring it to good effect, vouchſafe vntounto me the gracious aſſiſtance of thine holy Spirit, and thereby inable me to atchieue it in ſome ſuch manner, as may be acceptable vntounto thee, and profitable for mine owne ſaluation. Inlighten my darkened vnderſtanding, that I may rightly conceiue of thy Truth; ſharpen mine inuention, ſtrengthen my memory, incline my auerſe will to this holy duty, ſanctifie, ſupple, and ſoften my hard and rebellious heart, and inlarge it with holy and heauenly deſires, inflame it with the louelove of thee and ſpirituall things, with feruent deuotion, and with an ardent zeale of thy glory. Rectifie the diſorder of my corrupt affections and tumultuous paſſions; curbe and keepe in my wandring thoughts and rouing heart, and knit them faſt vntounto thee in the bonds of thy louelove and feare, that they may not range after worldly vanities, and diſtract me in this duty; but grant that they may be ſo wholly intent to this preſent exerciſe, that I may bring it to ſome profitable and good iſſue: And ſo bleſſe me therein, that I may finde the fruit and benefit of it in mine owne ſoule, by hauing the point on which I am now to meditate, better cleered to my vnderſtanding, for the increaſing of ſauing knowledge, more thorowly imprinted in my weake memory, that it may bee alwayes ready for vſe, and more effectually wrought into my heart and affections, that I may heereby finde my corruptions more ſubdued and abated, the ſauing graces of thy Spirit increaſed, and my whole man more and more inabled to performe vntounto thee with cheerefulneſſe and diligence all the duties of a godly life, to the glory of thine holy Name, and the comfort and ſaluation of mine owne ſoule, through Ieſus Chriſt our Lord.
Amen.