The Middle Things, Chapter 7
CHAP. VII.
SECT. 1. Of the nature and kindes of Meditation.
MEditation is a deep and earneſt muſing upon ſome point of Chriſtian inſtruction, to the ſtrengthening of us againſt the fleſh, world and Devil, and to the leading us forward towards the Kingdom of Heaven; or Meditation is a ſtedfaſt bending of the minde to ſome ſpiritual matter, diſcourſing of it with others, till we bring the ſame to ſome profitable iſſue.
Now this Meditation is either ſudden or ſet, occaſional, or ſolemn, and deliberate.
1. Occaſional or Extemporal Meditation, ariſeth from ſuch things as God by his providence offers to our eyes, ears and ſenſes. When I conſider the Heavens, Pſal. 8.3, 4.the work of thy fingers, the Moon and Stars which thou haſt ordained: What is man that thou art mindeful of him, or the ſon of man, that thou viſiteſt him? This Meditation of Davids was occaſional.
2. Deliberate, ſet, or ſolemn Meditation, ariſeth out of our own hearts, when purpoſely we ſeperate our ſelves from all company, and go apart to perform this exerciſe more throughly, making choice of ſuch matter, time and place as are moſt requiſite thereunto: Now this Meditation is double, for it is either converſant about matters of knowledge, for the finding out of ſome hidden truth, or about matters of affection, for the enkindling of our love unto God: The former of theſe two we leave to the Schools and Prophets, the latter we ſhall ſearch after, which is both of larger uſe, and ſuch as no Chriſtian can reject, as either unneceſſary, or over-difficult.
SECT. 2. The Circumſtantials of Meditation.
THe circumſtantials of our Meditation, are time and place; I ſhall adde to theſe (though I cannot call it a circumſtance) the ſubject matter, which by way of preparation to the duty we may take notice of.
1. For the time: No time can be preſcribed to all men; for neither is God bound to hours, neither doth the contrary diſpoſition of men agree in one choice of opportunities; ſome finde their hearts moſt in frame in the morning; others learn wiſdom of their reins in the night ſeaſon; others finde Iſaac's time the fitteſt time, who went out in the evening to mediate: Gen. 24.63.No practice of others can preſcribe to us in this circumſtance; it is enough that we ſet apart that time wherein we are apteſt for that ſervice.
2. For place: We judge ſolitarineſs and ſolitary places, fitteſt for Meditation, eſpecially for ſet and ſolitary Meditation: Thus we found Jeſus meditating alone in the Mount, John Baptiſt in the deſert, David on his bed, Daniel in his houſe, Iſaac in the field. The Bridegroom of our Soul, the Lord Jeſus Chriſt, is baſhful (ſaid Bernard) and never comes to his meditating Bride in the preſence of a multitude: Hence was the Spouſes invitation, Come my beloved, let us go forth into the field, Can. 7.11, 12.let us lodge in the villages, let us go up early to the vineyards, let us ſee if the vine flouriſh, whether the tender grapes appear, and the pomegranates put forth, there will I give thee my loves: We muſt in this caſe abandon worldly ſociety, both outward and inward: Many ſequeſter themſelves from the viſible company of men, which yet carry a world within them; both theſe ſocieties are enemies to this Meditation.
3. For the matter of our Meditation, it muſt be Divine and Spiritual; viz. Gods Word, or ſome part thereof: It is woful to think how ſome meditate on ſin, contrary to Gods Word, ſtudying to go to Hell with the leaſt noiſe of the world; others bend their thoughts onelyonly on the ſearch of natural things; as, The motion of the Heavens, the reaſon of the ebbing and flowing of the Seas, the kindes of ſimples that grow out of the earth, and the Creatures upon it, with all their qualities and operations; but in the mean while, the God that made them, the vileneſs of their nature, the danger of their ſin, the multitude of their imperfections, the Savior that bought them, the Heaven that he bought for them, &c. are as unregarded, as if they were not: The matter of our Meditation muſt be ſome thing divine; I remember thee on my bed, Pſal. 63 6. and 77.12.and meditate on thee: — I will meditate of all thy works, and talk of thy doings.
SECT 3. Of occaſional Meditation.
OCcaſional Meditation ariſeth from ſuch things as God by his providence offers to our eyes, ears or ſenſes: Examples of this ſort are infinite, for a taſte take theſe few:
1. Upon our firſt waking in the morning, meditate how the Lord can at the laſt day as eaſily raiſe up our dead bodies from the duſt, as he hath now awaked us out of ſleep; and as now we riſe from the grave our bed, ſo then we muſt ariſe from that bed our grave.
2. Upon ſight of the morning sky, meditate, That if one Sun make ſo bright a morning, what a ſhining morning will that be when Chriſt (the Son of Righteouſneſs) ſhall appear, attended with all his bright Angels, Archangels, Cherubims, Seraphims, Bodies and Souls of Saints? When there ſhall be as many Suns on a day, as there are ſtars on a bright winters night.
3. Upon the occaſions of the day, meditate, how the Lord ſeeth us, and underſtands all our thoughts, and is acquainted with all our ways:2 Chro. 16.9. The eyes of the Lord run to and fro throughout the whole earth, to ſhew himſelf ſtrong in behalf of them, whoſe heart is perfect towards him, and therefore we ſhould do all things as in the awful preſence of God.
4. Upon our particular callings we may accordingly meditate; as—
1. A Magiſtrate, thus, As I judge others, ſo will the Lord judge me; it will not be long ere death arreſt, and I muſt go without bail: Me thinks I hear that ſound in mine ears,Pſal. 82.6. I have ſaid ye are gods; but ye ſhall dye like men.
A Miniſter, thus, The time I have to ſpend is not mine, but the peoples: Me thinks whiles I idle it away, I hear them crying after me, To your cloſet, and there pray for us that we periſh not; ſtudy for us, that we may learn of you how to walk in his paths; for if we periſh, and you will not give warning, then muſt our blood be required at your hands.Ezek. 3.18.
3. A Tradeſman, thus, What is that ballance in my ſhop, but a memento of diſtributive and commutative Juſtice? if my dealings be not juſt to a point or pin, I ſhall then be weighed in Gods ballance, and be found too light:Prov. 11.1. A falſe ballance is an abomination to the Lord, and ſo is a true ballance, without true dealing with all men.
4. An Husbandman, thus, As I ſow in ſpring, ſo I reap in harveſt, and God hath ſaid, He that ſoweth iniquity, ſhall reap vanity, but they that ſow in tears, ſhall reap in joy: Lord,Prov. 22.8. Pſal. 126.5. whiles I ſow in tears, give me April ſhowers of Repentance, that when the harveſt comes, and the Angels muſt reap, they may gather me into thy barn of Heaven.
5. A Soldier, thus, What trade is this I follow? what devices are theſe I carry about me to murther afar off? whoſe image do I bear in this killing diſpoſition, but his whoſe true title is, The Deſtroyer? I had need look about me that I be in a righteous cauſe; I am ſure, all the titles of God ſound of mercy and gracious reſpects to man, God the Father is his Maker and Preſerver, God the Son his Savior and Redeemer, God the Holy Ghoſt his Sanctifier and Comforter: O Lord, that my enemies may be thy enemies, and my cauſe, thy cauſe, or that I may leave this calling.
5. Upon night approaching, meditate, That ſeeing our days are determined, and the number of our moneths are with the Lord, and our bounds are appointed, which we cannot paſs,Iob 14.5. that one day more of our limited time is gone and paſt, and we are now nearer to our end by a day, then we were in the morning.
6. Upon occaſion of lights brought in, meditate, If the light of a poor candle be ſo comfortable, which is nothing but a little inflamed ayr, gathered about a moiſtened ſnuff, What is the light of that glorious Sun, the great Lamp of Heaven? but much more, what if the light of that infinitely reſplendent Son of Righteouſneſs, who gave that light to the Sun, and that Sun to the world?
4. Upon the ſight of a bright sky full of ſtars, meditate, How worthy a Science it is to ſee and obſerve thoſe goodly ſpangles of light above our heads, their places, qualities, motions: But the imployment of a Chriſtian is far more noble, Heaven is open unto him, and he can look beyond the vail, and ſee further above thoſe ſtars, then it is thither, and there diſcern thoſe glories that may anſwer to ſo rich a pavement: I ſee indeed thoſe glittering glorious ſtars, with my bodily eyes; but I ſee withall by the eyes of my faith, that this is but the floor of that goodly fabrick, the outward curtain of that glorious tabernable: I ſee within that incomprehenſible light, which none can ſee and not be bleſſed: How many are theſe ſtars before my eyes? but Oh! what millons of pure and majeſtical Angels? what millions of happy and glorified Souls? how many manſions of my Father (one of them being my own) do I ſee by Faith? Come down no more (O my ſoul) after thou haſt once pitched upon this heavenly glory; or if this fleſh force thy deſcent, be unquiet till thou art let looſe to immortality.
Thus from our upriſing to our down-lying, we may upon every object preſented to our ſenſes, frame a ſudden or occaſional Meditation.
SECT. 4. Of deliberate Meditation, and the parts thereof.
DEliberate Meditations ariſe, and are wrought out of our own hearts: Now every ſuch Meditation conſiſts of theſe parts, The
Entrance.
Proceedings.
Concluſion.
1. The entrance is either
Common.
Proper.
1. The common entrance is ſome ſhort, yet pithy prayer, that God may guide and direct us therein, by the gracious aſſiſtance of his holy Spirit.
2. The proper and particular entrance, is the choyce of ſome theme or matter, and a ſetling of our ſelves on that which we have choſen.
2. The proceedings of our Meditation are in this method:
1. To begin in the underſtandings.
2. To end in the affections.
1. Concerning that part which is in the underſtanding, it is good to keep that courſe which the common places of Natural and Artificial Reaſon do lead us unto: as to conſider the matter of our Meditation, 1. In its deſcription: 2. In its Diſtribution: 3. In its Cauſes: 4. In its Effects: 5. In its Uſe: 6. In its Properties: 7. In its Oppoſites: 8. In its Comperates: 9. In its Scriptural Teſtimonies; onelyonly in theſe heads obſerve theſe cautions:
1. That we be not too curious in proſecution of theſe Logical places; the end of this Duty is not to practiſe Logick, but to exerciſe Religion, and to kindle Piety and Devotion: Beſides, every theme will not afford all theſe places; as when we meditate of God, there is no room for Cauſes and Compariſons: it will therefore be ſufficient, if we take the moſt pregnant and voluntary places.
2. That if we ſtick in the diſpoſition of any of theſe pla…es (as if meditating of ſin, we cannot readily meet with material and formal cauſes) we rack not our mindes too much with the inquiry thereof, but quietly paſs over to the next.
2. Concerning that part which is in the affection, it is good to follow that courſe which the common places of Rhetorick do lead us unto: Theſe are ſix: viz.
1. A reliſh of what we have meditated on.
2. A complaint, bewailing our wants of this reliſh.
3. A wiſh of the ſoul for what it complaineth to want.
4. A confeſſion of our inabilities, to effect what we wiſh.
5. A petition for the ſupply of our inabilities.
6. A confidence of obtaining what we petition for.
3. The concluſion of the work contains theſe parts:
1. A thankſgiving.
2. A recommendation of our ſouls and ways to God.
I ſhall adde no more, but onelyonly wiſh the ſoul thus concluding, to lift up the heart and voyce to God, in ſinging a Pſalm anſwerable to its diſpoſition, and matter meditated on; and by this means ſhall the ſoul cloſe up it ſelf with much ſweetneſs and Spiritual contentment.
SECT. 5. An Example of the ſouls love to Chriſt.
AFter entrance by Prayer, and choyce of this theme, the ſoul may proceed thus:—
1. Deſcription.
O my ſoul, what is this ſouls love to Chriſt, whereof thou ſtudieſt? It is a Spiritual fire kindled from above in the hearts of his darlings, towards their Bridegroom the Lord Jeſus Chriſt.
Or it is a ſparkle of that fire of the holy Ghoſt, ſtruck into the tinder of our ſouls, which immediately ſmokes, and ſends up the flame thitherward, whence it firſt had its riſe: Or, it is the ſouls reſt or repoſal of it ſelf in the boſom of Chriſt, with content unſpeakable and glorious, being perſwaded of her intereſt in that ſong of the Spouſe,Cant 6.3. I am my welbeloveds, and my welbeloved is mine. This, O my ſoul, is the nature of thy love to Chriſt.
2. Diſtribution.
There is a twofold love, one of deſire, which is an earneſt longing after that which we believe would do us much good, if we could attain to it; another of complacency, when having attained that which we deſire, we hugge and embrace it, and ſolace our ſelves in the fruition of it: Now the firſt of theſe loves is an Introduction to the ſecond, and both of them (in relation to Chriſt) iſſue from a proportionable act of faith precedent: 1. That affectionate longing, and thirſty love, wherewith we pant and gaſp after Chriſt, proceeds from the firſt acts of faith, whereby we aſſent to all Goſpel-promiſes, as true and good in themſelves, and better unto as then any thing in the world, could we but once be aſſured that they belong unto us. 2. That other love of complacency, when (with the Pſalmiſt) we return unto our reſt, Pſa. 116.7.becauſe the Lord hath dealt bountifully with us; when ſweetly we repoſe our ſelves in the lap of our Savior, with content unſpeakable, and ful of glory, it proceeds from the laſt act of faith, wherby we are actual perſwaded by thoſe welcom whiſtlers of the Spirit of adoption, that certainly Chriſt is our Savior, & that our debts are cancelled to the very laſt mite; only obſerve (O my ſoul) theſe two things of this love: 1. That 'tis ſubject to all variations or changes, ebbings and flowings of that perſwaſion; ſometimes in a violent temptation, or in a ſenſible deſertion, our perſwaſion fails, and ſo this love of complacency is either ſtupified, or it falls back into that thirſty auxious love of deſire. 2. That this love of complacency admits of degrees, proportionable to the degrees of our perſwaſion; if that be clear and ſtrong, this love is more cheerful and pleaſant; if that be weak and obſcure, this love is more cold, with many fears and jealouſies,—whence this love of complacency may not unfitly be ſubdivided into an Ordinary and Heroical love; ordinary love proceeds from a weak degree of that laſt act of Faith; Heroical love ſpringeth from a more eminent and tranſcendent pitch of perſwaſion, concerning our own reconciliation in particular: It is called Ordinary, becauſe moſt Chriſtians (though effectually called) do ordinarily feel but ſuch a timerous love in themſelves; it is called Heroical, becauſe it is conſtantly onelyonly in ſuch, as either beſides the evidence of the Word and Spirit, have had ſome ſpecial revelation to put them out of all doubt, concerning their eſtate to God-ward; or in ſuch as by a certain cloſe walking with God, have been long exerciſed in a Chriſtian courſe, have often entertained Chriſt Jeſus at ſupper in their hearts, and habituated themſelves into a more familiar acquaintance with that holy Spirit, which brings all the good news from Heaven, to thoſe diligent ſouls which carefully wait for it.
3. Cauſes.
But whence is this love, O my ſoul? The Apoſtle is plain,1 Iohn 4.13. We love him, becauſe he firſt loved us: When the Spirit of God in the promiſes lets in ſome intimation of Gods love into the ſoul, then ſhe loves him again: That expreſſion of the Pſalmiſt, The Lord will command his loving kindeneſſes in the day time, Pſal. 42.8.is pertinent to this; it is a phraſe taken from Kings and Princes, and great Commanders in the field, whoſe words of Command ſtand for Laws: ſo the Lord ſends out his loving kindneſs, ſaying, Go out, my everlaſting love and kindeneſs, take a Commiſſion from me, go to that humble, thirſty, hungry ſoul; go and proſper, and prevail, and ſetle my love effectually upon him; I command thee do it: It may be at the firſt viſit, the poor ſoul cryes out, What, I love? What, I mercy? will Chriſt Jeſus accept of me? Oh, I am the worſt of ſinners; could I pray, or perform duties as ſome others do, I might have ſome hopes of mercy; but what? is it poſſible that the Lord of Heaven ſhould love me? Yes, thee, even thee, ſaith the Lord: go out my loving kindeneſs to that poor ſoul, break open the doors of that weary weltring heart, knock off thoſe bolts of carnal reaſon, and all baſe arguments, and clear and warm that broken, bruiſed, humbled ſoul, and tell him from me, That his ſins are pardoned, his ſighs and prayers are heard, and he ſhall be ſaved; I charge thee do the work before thou comeſt in again: Here, O my ſoul, is the immediate cauſe, Gods love thus affecting the heart, it breeds a love in the heart to God again: I drew them (ſaith God) with the cords of a man, Hoſea 1.4.even with the bands of love.
4. Effects.
And what are the effects (O my ſoul) of this love? O this love hath many holy gracious effects, it will make the ſoul to rejoyce in Chriſts preſence, to grieve in his abſence, to pleaſe Chriſt in all things, to deſire union with Chriſt, though it never ſee good day, though it have no other wages; to beſtow readily and freely any thing it hath on the Lord Jeſus Chriſt, to deny it ſelf, or any thing that may come in competition with Chriſt, to part with her Iſaac's, her deareſt things, To account all things as dung and loſs, Phil. 3.8.that ſhe may win Chriſt, to be content with nothing, but love again from the party beloved, to be ever and anon thinking and muſing on the Lord Jeſus Chriſt, to be ordinarily and frequently ſpeaking of Chriſt: Love is full of eloquence in the praiſes of her beloved, ſo is the ſouls love to the Lord Jeſus Chriſt. O how that Spouſe of Chriſt runs on in a deſcription of his rarities and tranſcendencies, My beloved is white and ruddy, the chiefeſt among ten thouſand (or as it is more elegantly in the Original,Can. 5.10.16. He is an enſign-bearer among ten thouſand)—He is altogether lovely, or he is all-entire, he is all compoſed of loves: Betwixt thoſe Verſes [10. and 16.] there's a deſcription of Chriſt, ſo ſtuffed with choiceſt delicacies of expreſſion, that thou canſt not match it (O my ſoul) out of any of thoſe Poets which have flown higheſt in amorous inventions; at laſt ſhe concludes with a triumphant Epiphonema, This is my beloved, and this is my friend, O daughters of Jeruſalem: Nay, love will make the ſoul not onelyonly speak, but do any thing for the Lord Jeſus Chriſt: O then ſhe cries, How may I pleaſe Chriſt better? what duty muſt I do? and what ſins muſt I avoid? if there be any of the bedchamber of the Bridegroom, tell me I beſeech you, how may I hear, and pray, and walk, and approve my heart to my Chriſt and King, that nothing may displeaſe him. Laſtly, love will make the ſoul ſuffer for Chriſt, and to rejoyce in ſuch ſufferings; Acts 5.41.it is a fire that much water of perſecution cannot quench; nay, it feeds on thoſe waters, and grows hotter by them: As oppoſition riſeth againſt it, ſo it riſeth againſt oppoſition, yea, it riſeth by it, until it riſe above it.
5. Oppoſites.
Now what are the contraries to this love of Chriſt, but an hatred of Chriſt? One would wonder there ſhould be ſuch a thing in the world, as hatred of Chriſt: But why then ſhould the Apoſtle threat, If any man love not the Lord Jeſus Chriſt, 1 Cor. 16.22.let him be Anathema, Maranatha; (i.) If any man hate Chriſt, let him be accurſed with all maner of execrations or curſes in the moſt deſperate maner, expecting due vengeance from the Lord, Iude v. 14, 15.when he cometh with his holy millions, to execute judgement upon all, and to convince all that are ungodly: No queſtion there is a world of wicked men, that are under this curſe; I ſpeak not of poor Indians, and other Savages of the unchriſtian world, whoſe ſouls are over-clouded with the blackeſt miſts of irreligion, that the prince of darkneſs can poſſibly inwrap them in, who come into the world, not knowing wherefore, and go out of the world, not knowing whither; an heavy caſe, which cannot ſufficiently be bewailed with an ocean of tears and blood; but of thoſe that live within the paradice of the Chriſtian Church, that have nothing to diſtinguiſh them from thoſe Indian Miſcreants, but an outward conformity, outward formalities, the charity of other men, and their own ſlight imaginations: As 1. All open enenemies, groſs, hainous and grievous ſinners, ſwearers, blaſphemers, drunkards, railers againſt God, his Miniſters, his People, theſe and the like love ſin more then Chriſt, they love the Devil more then Chriſt. 2. All fawning Hypocrites, that profeſs (it may be) a marvellous affectionate love unto the Lord Jeſus Chriſt, but they are inward haters of Chriſt.
6. Compariſons.
But to inflame thy love (O my ſoul) upon Chriſt, conſider whereunto it is like, or to what it may be compared: The Scripture hath deſcribed the outgoings of ſuch a Soul, 1. By the parched ground: Pſal. 63.1.My ſoul thirſteth for thee, my fleſh longeth for thee, in a dry and thirſty Land, where no water is. 2. By the pantings of a chaſed Hart: Pſal. 42.1, 2.As the Hart panteth after the water brooks, ſo panteth my ſoul after thee, O God. 3. By the longings of a teeming woman:Pſa. 119.174. I have longed for thy ſalvation, O Lord, and thy Law is my delight. 4. By the fainting and ſwooning of one that is in good earneſt ſick of love:Cant. 5.8. I charge you, O daughters of Jeruſalem, if you finde my Beloved, that ye tell him I am ſick of love: Such ſouls are commonly caſt into an agony, into pangs of love, that love Chriſt indeed.
7. Teſtimonies.
And doth not the Scripture expreſs theſe loves of the ſoul to the Lord Jeſus?Iohn 8.42. Cant. 1.3. If God be your Father (ſaid Chriſt to the Jews) then will ye love me:—and, Thy name is as an oyntment poured forth, therefore do the Virgins love thee:—and, We will remember thy love more then wine; Cant. i. 4. 1 Iohn 4.19. Pſal. 18.1.the upright love thee:—We love him (ſaith the Apoſtle) becauſe he loved us firſt: I will love thee (ſaith David) O Lord my ſtrength:—I will cauſe thoſe that love me (ſaith Wiſdom) to inherit ſubſtance: Prov. 8.21. John 14.21.—He that hath my Commandments and keepeth them, he it is that loveth me, and he that loveth me, ſhall be loved of my Father, and I will love him, Pſal. 119.132.and I will manifeſt my love unto him:—Look upon me (ſaith David) and be merciful unto me, as thou uſeſt to do unto thoſe that love thy name.
Thus for Information of Judgement, now for the ſtirring up (O my ſoul) of thy affections.
1. Reliſh.
O divine love! O the pleaſures, O the joys of this love! O honey and ſweetneſs it ſelf! it is the love of Chriſt, that ſets a price on all other Duties; the leaſt ſervice (even a cup of cold water, or a widows mite) if it have but a grain of this love in it, is a moſt acceptable ſacrifice to God; it is love to Chriſt that hath the Promiſes of this life, and that which is to come: I will cauſe thoſe that love me, to inherit ſubſtance, Prov. 8.21. Iames 1.12.and I will fill their treaſures; —yea, there is a crown of life, which the Lord hath promiſed to them that love him; it is love to Chriſt, that by Chriſt aſſures to us all the glorious priviledges, flowing from Chriſt, as Reconciliation, Adoption, Forgiveneſs of ſins, Juſtification, Righteouſneſs, Wiſdom, Sanctification, Redemption, Poſſeſſion of all things, All things are yours, whether Paul, or Apollo, 1 Cor. 3.22, 23.or Cephas, or the world, or life, or death, or things preſent, or things to come, all are yours, and you are Chriſts, and Chriſt is Gods. O who can think of this love of Chriſt, and not be raviſhed therewith! Had I a thouſand hearts to beſtow on Chriſt, they were all too little, they were never able to love him ſufficiently; it is the Lord Jeſus that is all ſtrength, and all wiſdom, and all honor, and all beauty; the fountain of all graces, and vertues, and qualities in men: whatſoever grace, or vertue, or quality is in us, they are but ſo many rayes that come from this Sun of righteouſneſs; he is fairer then the children of men, Pſal. 45.2.and grace eminently is poured into his lips.
2. Complaint.
But alas! where is my ſoul? how dull is my underſtanding? my affection? how careleſs, how peeviſh is my ſoul, in a buſineſs which concerns it ſo much? how prejudicate is my opinion? how vain are my conceits? O my ſoul! how ignorant art thou of the incomparable worth, and delightful ſweetneſs that is in the Lord Jeſus? how ſecute, and ſleepy, and ſenſleſs art thou? O this hard heart of mine! thou canſt mourn for loſſes and croſſes of this life, but for the loſs of Chriſt, thou canſt not mourn one jot: Didſt thou, O my ſoul, truly affect Chriſt, the pillow would be waſhed with thy tears for thy want of Chriſt, and for thy want of aſſurance: Wo, and alas, that my minde is taken up with a confluence of worldly luſts, worldly cares, and worldly deſires! O it is this that quencheth the Conjugal love of my ſoul to her bridegroom; my loves are now become very adulterous loves: wo, and alas, that I have loved the world, 1 Iohn 2.15.and the things that are in this world, that I have followed my baſe luſts, and adulteries, and abominations; that in ſtead of loving Chriſt, I have loathed him, and whipt him, and ſcourged him, and crucified him, and preferred the vileſt luſt (any ſin whatſoever) before the Lord Jeſus. And now I am muſing of this love of Chriſt, alas, I feel it not, or if I feel a little, little love of deſire, yet I have no ſence, no taſte, no reliſh of that love of complacency; there is no ſuch fire, no flames in my breaſt towards the Lord Jeſus.
3. Wiſhing.
And yet, O that I could love the Lord Jeſus! O that he had my heart! O that now I could bid adieu to all other lovers! O that the Father of love, and the Spirit of love would ſtrike one ſpark of love from the Promiſe, to kindle it in the heart of his poor creature! O that I felt a dilatation of my deſires after Chriſt! that God would ſtretch them, and widen them to the utmoſt, that I might love Chriſt with all my heart, ſoul and might! O that I were even ſick of love! O that I were caſt into the melting pangs of a divine Chriſtian love! O my ſoul, conſider the want of Chriſt, and the worth of Chriſt! O conſider the benefits of Chriſts death, the ſweetneſs of Chriſts promiſes, the pleaſantneſs of his commands, the preciouſneſs of his graces, and above all, the infiniteneſs of his love, and thou canſt not but love him! Conſider that ſoul-raviſhing Text, God who is rich in mercy, for his great love wherewith he loved us, Eph. 2.4.5.6.7.even when we were dead ſins, hath quickned us together with Chriſt, and hath raiſed us up together, and made us ſit together in heavenly places in Chriſt Jeſus; that in ages to come he might ſhew the exceeding riches of his grace, in his kindeneſs towards us through Chriſt Jeſus: and thou canſt not but cry out with the ardency of affection, with the ſtrength, the zeal of love, Revel. 1.5, 6.O! To him, unto him that loved us, and waſhed us from our ſins in his own blood, and hath made us kings and prieſts unto God, and his Father, To him be glory and dominion for ever and ever. Amen.
4. Confeſſion.
O my ſoul, theſe are ſweet motives: But alas, how dull is thy underſtanding, how dead thy affections? I clearly ſee there is no ſtrength at all in thee. O how cold, and weak, and faint, and heartleſs are theſe thy wiſhes! O Chriſt! I would love thee, but I cannot; I finde no ability in my ſelf to love thee; I am no more able to love thee, then cold water is able to heat it ſelf, O where be thoſe ſcalding affections to Chriſt Jeſus, which holy men have felt in all ages, and ſtriven to expreſs in their Soliloquies? O where is this holy, conſtant, conjugal love? O where are thoſe ſwellings, and throwings, and wreſtlings, which others have felt in their bowels? O where be thoſe holy fits, thoſe pangs of love, thoſe love-trances, thoſe Seraphical flames of conconjugal affection, which made the Spouſe cry out,Cant. 2.5. I am ſick of love? Alas, I feel a diſtemper in my affections; I finde it not ſo eaſie to love Chriſt, as many men think, ſurely it is a very hard and difficult thing to love the Lord Jeſus.
5. Petition.
Come then bleſſed Lord, and ſhew thy own ſelf to me, I beſeech thee, if I have found grace in thy ſight, Exod 33 13.18.ſhew me the way that I may know thee: —I beſeech thee ſhew me thy glory;— give me the Spirit of wiſdom and revelation in the knowledge of Chriſt; let me ſee the beauties and glorious excellencies,Epheſ. 1.17. and by this means blow my love into a pure flame, yea advance it to a degree of Angelical ſublimity. Surely, Lord, I cannot love what I ſee not, and therefore anoint mine eyes with thy eye-ſalve, that I may ſee thy lovelineſs, and love thee with my beſt loves: O kindle, inflame, and inlarge my love, that it may reſt largely in thee; inlarge the crany which the Spirit hath bored through the fleſh into my Spirit, that I may largely ſee thee, and ſo largely love thee; inlarge the arteries and conduit-pipes, by which thou the head and fountain of love floweſt into thy members, that being abundantly quickned and watered with the Spirit of love, I may abundantly love thee: and do not onelyonly come much, but come often into me, and let my Spirit often be one Spirit with thee, in communitive and fruitive unions; for ſuch often unions with thy Spirit, will make my Spirit more Spiritual, and the more Spiritual ſhe is, the more will ſhe love thee, the God of all Spirits. Bleſſed Lord, wilt thou love the image, and ſhall not the image much more love the patern? O that I were ſick of love! that my underſtanding, will and affections were all overflown, overcome and amazed, that my faintings were inflamed towards thee, and even melted into thee! O ſweet Jeſu, touch my ſoul with thy Spirit, that vertue may go out of thee into me, and draw me unto thee; let the ſavour of thy oyntments (whoſe very breath is love) be ever in my noſtrils: Give me the flaggons of the new wine of the kingdom, which may lift up my ſoul above my ſelf in my loves; give me to forget the low and baſe loves of this world, and by an heavenly exceſs, tranſport me into an heavenly love, that I may embrace Chriſt who is the Lord from heaven with a love like himſelf: O give me to believe, for faith and love grow together, and the ſtronger my faith, the greater will be my love.
6. Confidence.
And this (ſweet Jeſu) I am fully perſwaded thou wilt do: I believe, Lord help my unbelief; ſurely thou art God, who canſt not lye,Cant. 1.4. and thou haſt promiſed, that the upright ſhall love thee. O how ſhould I but believe thee? and now thou haſt in ſome ſweet meaſure convinc'd me, now thou beginn'ſt to warm my heart, and to caſt me into a love-trance; now that my Spirit is ſomewhat raiſed, my heart in ſome ſort inlarged, my minde in ſome meaſure fixed upon thee: I make bold (Lord) to conclude with this Spiritual Epithalamium, Bleſſed Lord, I am thine, onelyonly thine, ever thine, all that I am is at thy command, and all that I have is at thy diſpoſing; be pleaſed to command both it and me: I know whatſoever I adventure or loſe for thy ſake, I ſhall receive with infinite advantage in thy bleſſed ſelf. I dare truſt my Lord with the beſt thing that ever he gave me, my precious ſoul. O my bleeding heart and broken ſpirit doth languiſh, in a thirſty love, panting and gaſping after thee, my bleſſed Savior: O let me taſte how gracious thou art, by ſome real experiments in my own heart, ſmile upon me from heaven, anſwer me with ſome aſſuring whiſpers of the Spirit of Adoption; Kiſs me with the kiſſes of thy mouth, Cant. 1.2.for thy love is better then wine. O let me bathe my ſoul in the delicious intimacies of a Spiritul communion with thee my God, that I may for ever adhere unto thee with a ſincere conſtancy, and reſt in thee with a love of complacency: for I feel, I finde my ſoul caſt into a longing ſweat for thee, and nothing can ſatisfie the importunate longing of my perplexed ſoul, but thy own ſelf; for thou art my Lord, my love, my life, and thou art altogether lovely, O my dear Jeſu! O my deareſt Husband! O theſe holy fits! O theſe ſweet pangs of love grow upon me apace! Upon a ſudden, my King, my Savior, I am even ſick of love!
Concluſion.
Pſa. 116.7.And now, O my ſoul, return unto thy reſt, for the Lord hath been beneficial unto thee: The reaſon of thy love is Chriſts love; Thou loveſt him, becauſe he firſt loved thee. Is it thus, O my ſoul? hath the Lord Chriſt indeed diſcovered his will, to take thee for his Spouſe? What, he that is ſo holy, to marry ſuch an impure wretch as thou art? O how ſhould this but melt thee into a flame of love? what ſtirrings of love ſhouldſt thou now feel in thy bowels? how ſhouldſt thou now value him, and prize him, and praiſe him? how ſhould thy glory now ſing praiſes to him, and not be ſilent? how ſhouldſt thou admire and wonder, that thou couldſt endure to be without Chriſt ſo long? that thou couldſt ſo ſlightly think of Chriſt heretofore? O my ſoul, henceforward cling to thy Savior, go out of thy ſelf, and creep to him, and affect not onelyonly union, but very unity with him; bathe thy ſelf hereafter again and again, many and many a time in thoſe delicious intimacies of thy ſpiritual marriage: And to that purpoſe (O my ſoul) if ſometimes thy love to thy Savior ſhall cool, O then ſweet Savior look upon me in mercy; one look of thine will awaken my love, and make me weep bitterly, that I have loved thee ſo little, whom to love ſufficiently, my beſt and mightieſt loves are moſt inſufficient: Prevent my ſeeking with thy ſeeking, be thou preſent with me in thy providence and power, when thou ſeemeſt to be far off me, in the taſte of thy ſweetneſs and fruition of thy loves; and then when I have regained thee, I will hold more hardly, and keep more faſtly, and love thee more vehemently, by thy power aſſiſting: Provide a ſtock of loves in the ſummer, againſt winter, if it return any more: Come Lord Jeſus, and be as the Roe on the Mountains; my life is hid with thee, O appear quickly,Rev. 22.20. that I may quickly appear with thee in glory, and in the happineſs of a conſummate marriage: Even ſo, come Lord Jeſus, come quickly, Amen, Amen, Pſal. 18. to ver. 7.
SECT. 6. Another example of Eternity.
AFter entrance by prayer and choice of this theam, the ſoul may proceed thus:—
1. Deſcription.
O my ſoul, what is this Eternity whereof thou ſtudieſt? It is the entire and perfect poſſeſſion of a life (together and at once) that never ſhall have end: The deſcription may be imperfect, and no wonder; For how can that be defined, which hath no bondage or limits: Whatſoever is ſaid of eternity, comes infinitely ſhort of it, no words can utter it, no figures number it, no time can meaſure it: Eternity is of this nature, take from it what you will, it is ſtill the ſame, it is neither encreaſed by addition, nor diminiſhed by ſubtraction: What is Eternity? it is a circle running back into it ſelf, whoſe centre is always, and circumference, without all end: What is Eternity? it is a duration always preſent, it is one perpetual day, which is not divided into that which is paſt, and that which is to come: What is Eternity? it is an age of ages, never expiring, but always like it ſelf, without all change: What is Eternity? it is a beginning without beginning, middle or ending, or a beginning never ending, always beginning: and this, O my ſoul is Eternity.
2. Diſtribution.
There is a twofold Eternity, an Eternity of wo, and an Eternity of joy: Firſt of wo, O wo that never ſhall have end! The worm ſhall not dye, Iſa. 66.24.the fire never ſhall be quenched: After a thouſand thouſand millions of years, there are ſtill as many more to come, and when thoſe many more are come and gone, the woes are yet as far from the laſt as they were at the firſt: It is now above Four thouſand years ſince Eſau, who hated Jacob, was caſt into this pit of woes, and yet the number of his years of torments are as many, as it was the firſt day of his torment. Secondly, of joy, O joy,Iſa. 9.3. above all the joys in harveſt; they are the joys of Heaven: There joys the underſtanding, by a perfect knowledge and viſion of God; there joys the memory, by a perfect remembrance of all things paſt; there joys the will, by enjoying all maner of good, without all fear of evil: In this joy there is no corruption, no defect, no old age, but ſolemn glory, and continual ſolemnity; there is an everlaſting ſpring, there is always the flower, and grace of youth and perfect health: With thee is the fountain of life, Pſal. 36.9.and in thy light ſhall we ſee light.
3. Cauſes.
Whence are theſe two Eternities, O my ſoul, but from him that is onelyonly eternal?
Iſa. 30.33.1. Eternal wo is from him, For he hath prepared Tophet of old: God is the efficient, but ſin the meritorious cauſe of this wo, Rom. 6.23.The wages of ſin is death.
2. Eternal joy is from him, the Father beſtows it, the Son merits it, the Holy Ghoſt ſeals and applies it: God hath given thee a Savior (O my ſoul) to give this eternal joy to thee, and God hath given thee faith, whereby thou mayeſt attain to this Savior; and God hath given thee his Word, whereby thou mayeſt attain to this Faith: Look up therefore to him as the beginner and finiſher of this Eternity, and whileſt thou magnifieſt the author, be raviſhed with the glory of the work; there is nothing that is good, that is not comprehended herein:Pſal. 16.11. In thy preſence is fulneſs of joy, and at thy right hand are pleaſures evermore.
4. Effects.
What …re the effects, O my ſoul, of this Eternity?
1. Of Eternity in Hell, theſe amongſt others; heavy, heavy, moſt ſad and heavy thoughts, when the damned ſhall conſider their dooms, Go ye into everlasting fires, then ſhall they caſt their deep thoughts on
Time paſt.
Eternity to come.
1. For time paſt they ſhall remember, that ſometimes they lived (at leaſt ſome of them) in a glorious Goſhen, inlightned with the faireſt noon-tide of the Goſpel that ever the Sun ſaw, and that they heard many and many a powerful Sermon; any one paſſage whereof (had they not ſuffered Satan to blindefold and baffle them) might have been unto them the beginning of the new birth; that many times they were told of this danger by Gods faithful Miniſters; that they had many calls and offers of ſalvation, and the Spirit of God many a time cryed behinde them, This is the way, walk in it: That ſometimes they were half perſwaded to be Chriſtians, and they were near ſalvation, and they had a golden opportunity for it; but alas, they revolted again, and preferred their luſts, and paſſed by thoſe offers and opportunities, with an inexpiable neglect, and horrible ingratitude, and now they lie drowned and damned in that lake of fire and brimſtone, which they might have ſo eaſily and ſo often eſcaped: O what a ſhrike will this cauſe in Hell? whiles at every of theſe conſiderations, the worm of conſcience ſhall give them a deadly bite, even to the heart? that the memory of things here on earth, remains ſtill with all ſpirits in the world of Hell, is manifeſt,Luke 16.25. Son, remember thou in thy life time receivedſt thy good things, and Lazarus evil, now therefore is he comforted and thou art tormented, ſaid Abraham to that rich man in Hell.
2. For Eternity to come, they ſhall conſider, That this Eternity is another Hell in Hell; might they endure thoſe horrible pains, and extream horrors, no more millions of years, then there are creatures both in Heaven and earth, they would comfort themſelves with this thought, My miſery will at last have an end; but this word [Eternity] it rents their very heart in pieces, it rents their very throat with hideous roarings, it gives a new life to their inſufferable ſorrows: O my ſoul, doeſt thou not tremble at this conſideration. Imagine thou heardſt Judas roaring in Hell flames, I have now ſuffered above One thouſand ſix hundred years ſince I betrayed Chriſt, and through the extremity of torment, I have thought theſe One thouſand ſix hundred, to have been a thouſand, thouſand, thouſand, thouſand years: O when will be an end of theſe ſufferings! When? couldſt thou tell stellas coeli, stillas roris, undas aquei flueris, &c. all the ſtars of Heaven, ſtills of dew, drops of rain, fleeces of ſnow, flowers of the Spring, colours of flowers, fruits of the earth, grains of corn, leaves of trees, beaſts of the field, motes of the Sun flying in the ayr, hairs on thy head, ſands on the ſea ſhore, piles of graſs growing on the earth; and ſhouldſt thou adde to theſe, all the thoughts of men, the motions and mutations of all the creatures, and number all theſe by all the additions and multiplications of Arithmetick, enough to fill volumns reaching from earth unto Heaven, as yet thou haſt not meaſured the length, the middle of Eternity: O Judas here is thy lot, thou haſt fryed in Hell above a thouſand years, thou muſt be tormented in thoſe flames a hundred thouſand years, ten hundred thouſand years, a thouſand millions of years, a thouſand, thouſand, thouſand, thouſand millions of years, of ages; and when all thoſe years and ages are gone and paſt, thou art as far from the end of thy torments, as thou wert at the beginning, when thou hangedſt thy ſelf, and firſt wentſt down to Hell. O my ſoul, here's a Meditation able to ſtartle thee from the ſleep of ſin: No queſtion, at theſe thoughts, Judas and all the damned in Hell take on with infinite anguiſh, and inraged indignation: Hence comes that horrible hatred, and perpetual blaſphemies which the damned utter againſt God: O how they tear their hair, and bite their nails, and gnaſh their teeth, and dig furiouſly into the very fountain of life, deſirous (if they could do it poſſibly) to ſpit out their very bowels. O my heart, well mayeſt thou tremble in the midſt of this Meditation! O Eternity! Eternity! Eternity!
2. Of Eternity in heaven, theſe (amongſt others) are the effects, rowzing, raiſing, and moſt raviſhing thoughts, when the bleſſed ſhall conſider their doom, Come ye bleſſed of my Father, inherit the kingdom: Then ſhall they caſt their thoughts on
Time paſt.
Eternity to come.
1. For time paſt, they ſhall remember, That ſometimes they were in troubles, in ſorrows, in ſickneſſes, in contempt of others, in dangers by Sea and Land; That ſometimes they were ready to periſh, and to caſt away their ſouls by this or that ſin, but that God ſtill held his ſpecial hand over them, and gave them grace, and now hath brought them into the Port and Haven of Security, where is no ſhadow of miſeries: O what raviſhing of Spirit will the ſouls of the juſt be caſt into at this recalling of time paſt! and that the memory of things here below, remains ſtill with all the Spirits of the juſt made perfect, is manifeſt:Luke 23.42. Remember me when thou comeſt into thy kingdom, ſaid the good Thief to Chriſt.
2. For Eternity to come, they ſhall conſider, That the joy they enjoy, they ſhall enjoy for ever:Dan 12.3. They that be wiſe ſhall ſhine as the brightnes of the firmament, and they that turn many to righteouſnes, as the ſtars for ever and ever. They ſhall ſhine: how? as the firmament, as the ſtars, or as the Sun, ſaith our Savior:Matth 13.45. Not ſo (ſaith Chryſoſtom) as that they ſhould not ſurpaſs the brightneſs of the Sun, but the Sun being the moſt glittering thing in the world, he takes a reſemblance towards the expreſſing of their incomparable glory: But to heighten this glory, obſerve the auxeſis, it ſhall be for ever (i.) for eternity, or for ever and ever, (i.) for eternity and eternity; or as the Latines, in perpetuas aeternitates, for perpetual eternities: If one eternity be without end, what are two? what are ten? what are an hundred? what are infinite? O what a life is this that knoweth no end? what a glory is this that never fadeth? what a love is this that never cooleth? what a joy is this that never ceaſeth?
5. Oppoſites.
Why then, O my ſoul, doſt thou ſet up thy reſt on this ſide Jordan? what are thoſe few ſhort pleaſures thou here enjoyeſt? what is this brittle life, on which depends eternal bliſs or wo? what is earth to heaven? what a minute to eternity? if any thing be contrary to eternity, what is it but this punctilio of time we have here to ſpend? this little brittle life, what is it but an ell, a ſpan, an inch, a point? O dear penyworth, to buy the merry madneſs of one hour, with ages of pangs, infinite and eternal! O deareſt bargain that ever was, to ſell away Heaven, (our everlaſting inheritance) with Eſau, for a ſip of momentany pleaſure. I ſee this world and the other are meer oppoſites; my life is ſo little, and eternity ſo long, that I cannot tell what is more contrary then theſe two: My life is nothing but a Now, this inſtant is properly my own, I cannot promiſe to my ſelf any thing future, and therefore my life and eternity are as contrary as may be.
6. Compariſons.
But to what ſhall I compare this Eternity? as a drop of water is unto the ſea, Eccleſ. 8.9.and a gravel ſtone in compariſon of the ſand, ſo are a thouſand years to the day of Eternity: Nay, if we multiply a thouſand years a thouſand times, it would not amount to the leaſt fraction of the numberleſs number of Eternity. They ſay, That the eighth Coeleſtial Orb or Sphaere, is moved wonderful leiſurely, for though it be daily wheeled about by the rapid motion of the Primum mobile, yet it finiſheth not its own proper Circuit, but once in Thirty ſix thouſand years; and this ſpace of time they call the Great year, or Plato's year: but compare this with Eternity, and it will appear but as a moment, a very nothing at all; to what then mayeſt thou compare this Eternity? O my ſoul, it is like an Orb, every way round, and like it ſelf, or like a wheel, that turns, and turns, and doth never ceaſe turning; or like a year, continually wheeling about, which turns again to the ſame point whence it began, and ſtill wheels about again; or like an ever-running Fountain, whither the waters after many turnings flow back again, that they may always flow; or like a Snake bowed back unto it ſelf orbicularly, holding the tayl in her mouth, which in its end doth again begin, and never ceaſeth to begin; or like a Ring, or like a Globe, or like a Sphaere, or like the circuit of Sun and Moon, without all end.
7. Teſtimonies.
Is not the Scripture (O my ſoul) frequent in the mention of Eternity? Theſe ſhall go into everlaſting puniſhment, Matth 25.46.but the righteous into life eternal: —Their worm ſhall not dye, their fire never ſhall be quenched: Mark 9 44.46.48. Matth 25.41. Iohn 4.14. 2 Cor. 5.1.—Depart from me ye curſed into everlaſting fire: —Whoſoever drinketh of the water that I ſhall give him, ſhall never thirſt, but the water that I ſhall give him, ſhall be in him a well of water, ſpringing up into eternal life: — We know that if our earthly houſe of this tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens: — Surely he ſhall not be moved for ever, Pſal. 112.6.the righteous ſhall be in everlaſting remembrance: Dan. 12.3.—They that be wiſe ſhall ſhine as the brightneſs of the firmament; and they that turn many to righteouſneſs, as the ſtars for ever and ever.
Thus far, O my ſoul, for the information of thy judgement: Now for the ſtirring up of thy affections.
1. Reliſh.
O Eternity, whether of joys or woes! Iob 19.23, 24.O that thou wert written in a book, that thou wert graven with an iron pen and lead in the rock for ever! O that my heart were the book! that my Meditation were the iron pen and lead! and that this word Eternity were ſo imprinted and ingraven in my heart, that I might ſtill have it in my minde, when Pleaſure fawneth, when Luſt provoketh, when the Fleſh rebelleth, when the Spirit faileth! O Eternity, how is it I forgot thee! O my ſoul, be eſtabliſhed, and ſay with David, My heart is fixed, O God, my heart is fixed: Pſal. 57.7.Set thy ſelf in a ſure place, and ſtand awhile; and ſtanding, admire at this Eternity, which always ſtands, and never paſſeth away; and that thou mayeſt taſte and reliſh, that thou mayeſt be affected and moved with this Eternity.
1. Conſider the never-dying worm, and the everlaſting fire: O the bitterneſs of this Eternity! there's a man in fire, and a worm at his heart; the fire burns him, and the worm bites him, yet neither of theſe make an end of him; there he roars, and yells, and howls, and cryes, O wo is me for ever! A man ſaid I! alas, Broad is the way, and many there are that walk hell-ward: It were enough indeed to make all tremble, though there were but one amongſt all the ſons of Adam to ſuffer eternally, but that Hell ſhould enlarge her ſelf, Iſa. 5.14.and open her mouth without meaſure, and their glory, and their multitude, and their pomp ſhould deſcend into it; that there ſhould be millions of men of the ſame fleſh and blood that I am, chained together in hell, where one roars, and another anſwers, and all bear the Burthen, Wo and alas for ever. In one nook of Hell there's a lamentable ſhreek, Wo for ever: in another corner far remote there's another fearful ſhreek, Wo for ever; in all the corners of thoſe ſmoky Vaults there's a cry, or an echo of this cry, For ever, for ever, for ever, for ever.—O my ſoul, how is it thou canſt ſleep in the night, or be merry in the day, whileſt thou thinkeſt attentively, or conſidereſt throughly of this Meditation? leſs matters have ſometimes beſtraught men of their wits, and bereaved them of their lives.
2. Conſider the Eternity of joys. O the ſweetneſs of this Eternity! O bleſſed eſtate of Saints in the kingdom of heaven! O glory, not to be expreſſed, even by thoſe who are glorified! there is that perpetual ſpring, which through the freſh and ſweet breathings of the Spirit of God, ſhall flouriſh ever; there is time (if it be time) always after one ſort, not diſtinguiſhed into evening and morning, but continued with a ſimple Eternity. O Eternity of joys, worthy of continual ſongs of Saints and Angels to celebrate thy praiſe! O Eternity of joys! how ſhould I extol thee, deſire thee, love thee, and hate all this world for thee?
2. Complaint.
But alas, where is my fear, my trembling for that Eternity? my love, my longing after this Eternity? what little taſte and ſavour have I of that bitterneſs, or this ſweetneſs? My ſoul, what dulneſs and heavineſs is this that hangs upon thee? How hath the world bewitched thee, and thou art become ſo carnal, ſo corporeal, ſo ſenſleſs of Spiritual things? Thy thoughts run after riches, and they are uncertain; thou art ambitious after honors, and they are ſlippery; thou art in love with pleaſures, and their end is ſudden, and there is bitterneſs in the end; thou art daily converſing with men, but death ſhall diſſolve all knots of friendſhip with others. O prepoſterous care! what, all on the world? and now that Eternity is thy Meditation (on which thou ſhouldſt taſte largely, and be affected deeply) art thou now all a mort? O what dulneſs, what drowzineſs, what ſecurity is this? if thou haſt in thee any ſparks of that heavenly fire, firſt breathed into thee by the Spirit of God; awake, awake, O my ſoul, away, away with this dull ſenſleſs ſecurity, and conſider there's but a ſtep betwixt thee and Eternity.
3. Wiſh.
O that I could finde this Eternity! that I could taſte or reliſh this Eternity! that I were fitted and prepared for Eternity! O that I were wiſe, that I understood this, Deut. 32.29. 2 Cor. 6.2.that I conſidered my latter end! O that now while it is called to day, while it is the accepted time, and the day of ſalvation, I had a diligent and intent eye upon this Eternity! O that I could ſtill reaſon thus, What if I indure hunger and thirſt, emptineſs and injuries, ſickneſs and poverty? What if I were beaten with rods, 2 Cor. 11.23, 25.or ſuffered ſhipwrack? what if I were ſtoned to death? all theſe are nothing to that Eternity of woes; on the contrary, What if I had Croeſus riches, Solomons Wardrobe, Belſhazzars Cup-board, Sampſons ſtrength, Abſoloms beauty? What if an Angel ſhould take me up into an exceeding high mountain, and ſhew me all the Kingdoms of the world, and the glory of them, and ſay unto me, All theſe will I give thee? all theſe are nothing to Eternal glory: O when ſhall this day come, that I ſhall enter into theſe confines of Eternity, and ſolace my ſelf in my God? As the Hart panteth after the water brooks, ſo panteth my ſoul after thee, O God: My ſoul thirsteth for God, for the living God: O when ſhall I come and appear before God?
4. Confeſsion.
I deſire Lord, but alas, how weakly, how dully, how heartleſly? I am not able, Not ſufficient of my ſelf, 2 Cor. 3.5.to think any thing as of my ſelf, but my ſufficiency is of God: It is nature that pulls me from this holy Meditation; nature favors it ſelf, loves the world, abhors death and Eternity in another world: It is my miſery that I dote on nothing, or on ſin, that's worſe then nothing: How long ſhall theſe vanities thus beſot me?Ier. 4.14. How long ſhall theſe vain thoughts lodge within me? Why Lord? there is no ſtrength in me, I can neither will nor do;Phil. 2.13. It is thou onelyonly muſt work in me both to will and to do (both to meditate on, and to prepare for Eternity) of thy good will and pleaſure.
5. Petition.
To thee, Lord, I make my moan, to thee I tender my humble Petition, and pour out my ſoul: O give me a taſte and reliſh of this Eternity; O give me this water, that I need thirſt no more; O give me ſuch a taſte or reliſh of this water, that it may be in me a well of water, ſpringing up into eternal life: O inflame my ſoul with a love of theſe thoughts, with a longing deſire after this Eternity of joys: O let me not always be thus dull and brutiſh, but thou that haſt prepared Eternity for me, prepare my ſoul for Eternity; teach me ſo to carry on this earth, that I be not ſhut out of thoſe eternal Manſions in Heaven; give me repentance for ſin, that I be not thrown into thoſe Eternal woes in Hell; open my eyes that I may ſee, draw aſide this vail, that I may know what Eternity is; give me ſo to live, as one that labors for Eternity, contend for Eternity, ſuffers for Eternity; let me never be ſo fooliſh as to ſettle my ſelf on vanity, and to neglect this Eternity that never ſhall have end.
6. Confidence.
Behold, O my ſoul, and do not meerly crave, but challenge this favor of God, as that which he owes thee; he owes it, becauſe he hath promiſed it, and by his mercy he hath made his gift his debt:Pſal. 89.15. Can. 2.3. Is there not a promiſe made, Bleſſed is the people that know the joyful ſound, they ſhall walk in the light of thy countenence, O Lord: and is it not an experience tryed, I ſate down under his ſhadow with great delight, and his fruit was ſweet to my taste: O what is this but the taſte of Eternity? what is this but a glimpſe of unſpeakable joy? preſs on, O my ſoul, and do not onelyonly believe a taſte, but a hearty draught of Eternity; theſe taſtes are but earneſts, but there is a promiſe of everlaſting fruition:Iohn 3.16. Heb. 9.15. Dan. 9.24. 1 Pet. 1.4. Hath he not given thee his word for Eternal life, for an Eternal inheritance, for everlaſting righteouſneſs, for an inheritance incorruptible, undefiled, and that fadeth not away? Awake, ariſe, O my ſoul, and lay hold on the promiſes of this bleſſed Eternity; be not diſmaid by reaſon of thy unworthineſs, for the promiſe is of Grace, freely offered, and freely given to them that be unworthy in their own eyes: Chriſt hath purchaſed righteouſneſs and everlaſting life, believe in him, and live to all Eternity. O my ſoul, why art thou dull and ſluggiſh, wherefore doſt thou not put forth thy ſelf to embrace and receive this promiſe of Eternity? Gods promiſes are ever certain, never leſs, but rather more in accompliſhment then in tender; why doſt thou not caſt thy ſelf upon this bleſſed iſſue,Iohn 3.36. If God be merciful, I am eternally happy? It is the ſure promiſe of God, That he that believeth hath Eternal life; therefore if I believe, I am already a free denizon in the new Jeruſalem; Eternity of joys is already reſerved for me: Why Lord, I believe, come glory, come Eternity, come and welcom glorious Eternity, eternal glory.
Concluſion.
Return unto thy reſt, O my ſoul, for the Lord hath been beneficial unto thee: Pſal. 116.7.O the incomprehenſible love and favors of the Lord! Was it ever found that any King or Potentate ſhould adopt the blinde, the lame, the deaf, the dumb, to ſucceed him in his Inheritance? and ſhall ſuch a one as I (the vileſt, the worſt of ſinners) inherit everlaſting life, a crown that never withereth, a durable treaſure, which can never fade: O what ſhall I give unto the Lord for this Eternity? My ſoul, rejoyce thou in the Lord, and bleſs his holy name: Now begin that Alleluiah on earth, which in Heaven thou ſhalt ſing more ſweetly to all Eternity, Alleluiah! and again Alleluiah! Amen, Alleluiah!
And now (O my ſoul) give up thy ſelf to God, and repoſe thy ſelf wholly on thy Maker and Redeemer; wait patiently on him, for the full poſſeſſion of this Eternity, and walk chearfully in the way that he leads thee thereunto: Say at the parting of this Meditation, O Lord, O Eternity it ſelf, O thou Firſt and Laſt, Alpha and Omega, without beginning, and without all end, I recommend my ſoul, my ways to thee; take me to thy keeping, and prepare me for Eternity, through Chriſt thy onelyonly Son, my onelyonly Savior. Pſal. 16. beginning at Verſe 7. ad finem.