The Saints Delight, Treatise · Chapter 6

The Saints Delight · Treatise · Chapter 6

p. 72CHAP. VI. Showing the ſubject of Meditation.

THe fourth particular to be diſcuſſed is the ſubject-matter of Meditation; The ſubject of Meditation.What a Chriſtian ſhould meditate upon. I am now gotten into a large field, but I ſhall only glance at things; I ſhall but do as the diſciples, pluck ſome ears of corn as I paſſe along.

p. 73Some may ſay, alas I am ſo barren I know not what to meditate upon; to help Chriſtians therefore in this bleſſed work, I ſhall ſhew you ſome choice ſelect matter for meditation. There are fifteen things in the Law of God which we ſhould principally meditate upon.

SECT. I.

1MEditate on Gods attributes. The attributes of God are the ſeveral beames by which the divine nature ſhines forth to us; and there are ſix ſpecial attributes which we ſhould fix our meditations upon.

11. Meditate upon Gods omniſciency. His eye is continually upon us; he hath a window opens into the conſcience; Our thoughts are unvail'd before him. p. 74He can tell the Words we ſpeak in our bed-chamber, **Rev. 5.6Rev 5:6. 2 Kings 6.12. He is deſcribed with ſeven eyes to ſhew his omniſciency **Egyptii olim in ſceptro Regio Oculum deſignarunt. Thou numbereſt my ſteps, Job 14.16. The Hebrew word **foreignſignifies to take an exact account. God is ſaid to number our ſteps, when he makes a curious and critical obſervation of our actions; God ſets down every paſſage of our lives, and keeps as it were a daybook of all we do, and enters it down into the book. Meditate much on this omniſciencie.

The meditation of Gods omniſcience would have theſe effects.

11. It would be as a curben-bit to check and reſtraine us from ſinne. Will the thief ſteal when the Judge looks on?

22. The meditation of Gods omniſciency would be a good means to make the heart ſincere **Marcellius Titul. 7 diſt. ſexta.. God hath ſet a grate at every mans breaſt, doth p. 75not he ſee all my wayes? Job 31.4. If I harbour proud, malicious thoughts, if I look at my own intereſt more than Chriſts, if I juggle in my repentance, the God of heaven takes notice. The meditation of this omniſciency would make a Chriſtian ſincere, both in his actions and aimes. One cannot be an Hypocrite, but he muſt be a foole.

22. Meditate on the holineſſe of God. Meditate on the holineſs of God. Mirabilis Sanctitate.Holineſſe is the embroydered robe God wears; it is the glory of the God head, Exod. 15.11. Glorious in holineſs: 'Tis the moſt orient pearle of the crown of heaven. God is the exemplar and pattern of holineſſe. It is primarily and originally in God as light in the Sunne; you may as well ſeparate weight from lead, or heat from fire, as holineſſe from the divine nature; Gods holineſſe is that whereby his heart riſeth againſt any ſinne, as being p. 76moſt diametrically oppoſite to his eſſence. Hab. 1.13. Thou art of purer eyes than to behold iniquity. Meditate much on this attribute.

The meditation of Gods holineſſe would have this effect, it would be a means to transforme us into the ſimilitude and likeneſſe of God; God never loves us till we are like him **Amor fundatur ſimilitudine.. There is a ſtory in Peter Martyr of a deform'd man, who ſet curious faire pictures before his wife, that ſeeing them, ſhe might have faire children, and ſo ſhe had. Jacobs cattel looking on the rods which were pilled, and had white ſtrakes in them, conceived like the rods, Gen. 30.38, 39. So while by meditation we are looking upon the beames of holineſſe which are gloriouſly tranſparent in God, we ſhall grow like him, and be holy as he is holy. Holineſſe is a beautiful thing, Pſal. 110. It puts a kinde p. 77of angelical brightneſſe upon us; 'tis the only coyne will paſs currant in heaven, by the frequent meditation of this attribute, we are changed into Gods image.

33. Meditate on the wiſdome of God He is called the only wiſe God, 1 Tim. 1.17. His wiſdome ſhines forth in the works of providence; he fits at the helme guiding all things regularly and harmoniouſly; he brings light out of darkneſs; he can ſtrike a ſtreight ſtroke by a crooked ſtick; he can make uſe of the injuſtice of men to do that which is juſt: He is infinitely wiſe, he breaks us by afflictions, and upon theſe broken pieces of the ſhip, brings us ſafe to ſhore; Meditate on the wiſdome of God.

1The meditation of Gods wiſdom, would ſweetly calme our hearts. 1. When we ſee things go croſſe in the publick, the wiſe God holds the rains p. 78of government in his hand; and let who will rule God over-rules; he knows how to turne all to good; his work will be beautiful in its ſeaſon. 22. When things go ill with us in our own particular, the meditation of Gods wiſdome would rock our hearts quiet. The wiſe God hath ſet me in this condition, and whether health or ſickneſſe, wiſdome will order it for the beſt. God will make a treakle of poyſon, all things ſhall be phyſical and medicinable to me; either the Lord will expel ſome ſinne, or exerciſe ſome grace. The meditation of this would ſilence murmuring.

44 Meditate on the power of God. This power is viſible in the creation. He hangs the earth upon nothing, Job 26.7. What cannot that God do that can create; nothing can ſtand before a creating power; **Creatio fit irrifiſtibiliter.He needs no prae-exiſtent matter to work upon; He needs no inſtruments to p. 79work with, he can work without tooles; He it is before whom the Angels vaile their faces, and the Kings of the earth caſt their crowns. He it is that removes the earth out of her place, Job 9.6. An earthquake makes the earth tremble upon her pillars, but God can ſhake it out of its place. God can with a word unpin the wheeles, and break the axletree of the creation. He can ſuſpend natural agents, ſtop the Lions mouth, cauſe the Sunne to ſtand ſtill, make the fire not burn; Xerxes the Perſian Monarch threw fetters into the ſea, as if he would have chain'd up the unruly waters; but when God commands, the windes and ſea obey him **Mat. 8.27.Matt 8:27. If he ſpeak the word, an army of ſtars appeare, Judges 5.20. If he ſtamp with his foot, an Hoaſt of Angels are preſently in a Battalia, if he lift up an enſigne, and doth but hiſſe, his very enemies ſhall be up in armes to revenge p. 80his quarrel **Iſa. 5.56.Isa 5:56. Who would provoke this God! It is a fearful thing to fall into the hands of the living God **Laneos habet pedes ſed ferrcas manus., Heb. 10.31. as a Lion he tears in pieces the adverſaries, Pſalme 50.22. Oh meditate on this power of God.

The meditation of Gods power would be a great ſtay to faith. A Chriſtians faith may anchor ſafely upon the rock of Gods power. It was Sampſons riddle, out of the ſtrong came forth ſweetneſs **Judg. 14.14Judg 14:14; While we are meditating on the power of God, out of this strong comes forth ſweetneſſe. Is the Church of God low? he can create Jeruſalem a praiſe **Iſ. 65.18Isa 65:18: Is thy corruption ſtrong? God can break the head of this Leviathan: Is the heart hard, is there a ſtone gotten there? God can diſſolve it. The Almighty makes my heart ſoft **Job 23.16Job 23:16; Faith triumphs in the power of God: out of this ſtrong comes forth ſweetneſſe; Abrabam p. 81meditating on Gods power, did not ſtagger through unbelief, Rom. 4.20. He knew God could make a dead womb fruitful, and dry breaſts give ſuck.

55. Meditate upon the mercy of God; Meditate on the mercy of God.mercy is an innate diſpoſition in God to do good; as the Sun hath an innate property to ſhine, Pſalme 86.5. Thou Lord art good, and ready to forgive, and plentious in mercy to all them that call upon thee. Gods mercy is ſo ſweet, that it makes all his other attributes ſweet. Holineſſe without mercy, and Juſtice without mercy were dreadful. Geographers write that the City of Syracuſe in Sicily is ſo curiouſly ſcituated, that the Sunne is never out of ſight; though the children of God are under ſome clouds of affliction, yet the Sun of mercy is never quite out of fight. Gods juſtice reacheth to the clouds, his mercy reacheth above the clouds. How ſlow is God to p. 82anger. He was longer in deſtroying Jericho, than in making the world; He made the world in ſix dayes, but he was ſeven dayes in demoliſhing the walls of Jericho. How many warning-pieces did God ſhoot againſt Jeruſalem, before he ſhot off his murdering-piece? Juſtice goes a foot-pace, Gen. 18.21. mercy hath wings **Pſal. 57.1Ps 57:1; the ſword of juſtice oft lies a long time in the ſcabbard, and ruſts, till ſinne doth draw it out and whet it againſt a Nation; Gods juſtice is like the widows oyle, which ran a while, and ceaſed, 1 Kings 4.6. Gods mercy is like Aarons oyle, which reſted not on his head, but ran down to the skirts of his garment, Pſalme 133.2. So the golden oyle of Gods mercy doth not reſt upon the head of a good parent, but is poured on his children, and ſo runnes down, to the third and fourth generation, even the borders of a religious ſeed. Often p. 83meditate upon the mercy of God.

The meditation of mercy would be a powerful loadſtone to draw ſinners to God by repentance **Rom. 2.4Rom 2:4. It would be as a cork to the net to keep the heart from ſinking in deſpaire; behold a City of refuge to flie to; God is the Father of mercies, 2 Cor. 1.3. mercy doth as naturally iſſue from him, as the childe from the parent. God delights in mercy, Micah 7.18. Chryſostome ſaith, 'tis delightful to the mother to have her breaſts drawn; and how delightful is it to God to have the breaſts of mercy drawn; mercy finds out the worſt ſinner, mercy comes not only with ſalvation in its hand, but with healing under its wings.

The meditation of Gods mercy would melt a ſinner into tears; One reading a pardon ſent him from the King, fell a weeping, and burſt out into theſe words, A pardon hath done p. 84that which death could not do, it hath made my heart relent.

66. Meditate upon the truth of God; Meditate on the truth of God.mercy makes the promiſe, and truth performes it. Pſal. 89.33. I will not ſuffer my faithfulneſs to faile. God can as well deny himſelf, as his Word. He is abundant in truth, Exod. 34.6. What is that? if God hath made a promiſe of mercy to his people, he will be ſo far from coming ſhort of his Word, that he will be better than his Word. God often doth more than he hath ſaid, never leſſe; he oft ſhoots beyond the mark of the promiſe he hath ſet, never ſhort of it. He is abundant in truth. God may ſometimes delay a promiſe, he will not deny it. The promiſe may lie a long time as ſeed hid under ground, but it is all the while a ripening. The promiſe of Iſraels deliverance lay four hundred and thirty yeares hid under-ground; but p. 85when the time was come, the promiſe did not go a day beyond its reckoning. Exod. 12.41. Exo. 12.41Exod 12:41The ſtrength of Iſrael will not lie, 1 Sam. 15.29. Meditate on the truth of God.

The meditation of Gods truth would, 1. Be a pillar of ſupport for faith. The world hangs upon Gods power, and faith hangs upon his truth. 2. The Meditation of Gods truth would make us ambitious to imitate him. We ſhould be true in our words, true in our dealings. Pythagoras being askt **Quidnam homines diis ſimiles faciat? cum vera loquuntur., what did make men like God, anſwered, When they ſpeake truth.

SECT. 2.

2Meditate on the promiſes.THe ſecond ſubject of meditatation, is, Meditate upon the promiſes of God. **Haben…ubera vere vino meliora & fragrantia unguentis optimis. Ber.The promiſes p. 86are flowers growing in the paradiſe of Scripture, meditation, like the Bee ſucks out the ſweetneſs of them. The promiſes are of no uſe or comfort to us, till they are meditated upon. For as the Roſes hanging in the garden, may give a fragrant redolency, yet their ſweet water is diſtilled only by the fire; ſo the promiſes are ſweet in reading over, but the water of theſe Roſes, the ſpirits and quinteſcence of the promiſes are diſtill'd into the ſoule onelyonly by meditation. The Incenſe, when it is pounded and beaten, ſmells ſweeteſt. Meditating on a promiſe, like the beating of the Incenſe, makes it moſt odoriferous and pleaſant; The promiſes may be compar'd to a golden Mine, which then only enricheth, when the gold is digged out; by holy meditation we digge out that ſpiritual gold which lies hid in the Mine of the promiſe, and ſo we come to be enriched. p. 87Cardan ſaith, there's no precious ſtone, but hath ſome hidden vertue in it. They are call'd precious promiſes, 2 Pet. 1.4. When they are applied by meditation, then their vertue appears, and they become precious indeed. There are three ſorts of promiſes which we ſhould chiefly meditate upon.

11. Promiſes of remiſſion; I, even I am he that blotteth out thy tranſgreſſions for mine own ſake, and will not remember thy ſinnes, Iſa. 43.25. Whereas the poore ſinner may ſay, alas, I am deep in arrears with God, I feare I have not fill'd his bottle with my teares, but I have filled his book with my debts; Well, but meditate on this promiſe, I am he that blotteth out, &c. The word there in the original to blot out **foreign, is a Metaphor alludes to a Merchant, who when his debtor hath paid him, he blots out the debt, and gives him an acquittance. So ſaith God, p. 88I will blot out your ſinne, I will croſſe the debt-book. Ah, but may the poore ſoul ſay, it may be a great while firſt, I may be a long time under the convulſions of conſcience; I may even pine away, and my life draw nigh to the grave **Pſal. 88.9Ps 88:9; No, in the Hebrew it is in the participle of the preſent foreign. I am blotting out thy tranſgreſſions. I have taken my penne, and am croſſing out thy ſcore. Oh but may the ſinner ſay, there's no reaſon God ſhould do this for me? Well, but acts of grace do not go by reaſon, I will blot out thy ſinnes for my name ſake. Ah, but ſaith the ſinner, will not the Lord call my ſins again to remembrance? no, he promiſeth an Act of Oblivion, I will not upbraid thee with thy ſinnes, or ſue thee with a bond that is cancell'd, I will remember thy ſinnes no more. Here is a ſweet promiſe to meditate upon; 'tis an Hive full p. 89of the honey of the Goſpel.

22. Meditate upon promiſes of Sanctification. The earth is not ſo apt to be over-grown with weeds and thornes, as the heart is to be over-grown with luſts; now, God hath made many promiſes of healing, Hoſ. 14.4. and purging, Jerem. 33.8. Eſay 4….3.Isa 4:3promiſes of ſending his Spirit **foreign. Theophy act.; which for its ſanctifying nature, is compar'd ſometimes to water which cleanſeth the veſſel; ſometimes to winde, which is the fan to winnow and purifie the aire; ſometimes to fire, which doth refine the mettals. Meditate often on that promiſe, Iſa. 1.18. Though your ſins be as ſcarlet, they ſhall be white as ſnow Scarlet is ſo deep a die, that all the art of man cannot take it out; but behold here a promiſe, God will lay the ſoul a whitening; he will make of a ſcarlet ſinner, a milk-white p. 90Saint. By vertue of this refining and conſecrating work a Chriſtian is made partaker of the divine nature; 2 Pet. 1.4.2 Pet 1:4he hath an idoneity and fitneſſe to have communion with God for ever; Meditate much on this promiſe.

33. Meditate upon promiſes of remuneration: The Haven of reſt, Heb. 4.9. The beatifical ſight of God, Matth. 5.8. The glorious Manſions, John 14.2. The meditation of theſe promiſes will be as bezar-ſtone to keep us from fainting under our ſinnes and ſorrows.

SECT. 3.

THe third ſubject of meditation is, 3**Meditate on the love of Chriſt.meditate upon the love of Chriſt **Rev. 1.5Rev 1:5. Chriſt is as full of love, as he is of merit. What was it but love, that he ſhould ſave us, and not p. 91not the Angels? Among the rarities of the Load-ſtone, this is not the leaſt, that leaving the gold and pearl, it ſhould draw iron to it, which is a baſer kinde of mettal; ſo that Chriſt ſhould leave the Angels, thoſe more noble ſpirits, the gold and pearl, and draw mankinde to him, how doth this proclaime his love! Love was the wing on which he did flie into the Virgins womb. 11. How tranſcendent is Chriſts love to the Saints! The Apoſtle calls it a love that paſſeth knowledge **foreign., Epheſ. 3.19. 'Tis ſuch a love as God the Father bears to Chriſt; the ſame for quality, though not equality, Joh. 15.9. As the Father hath loved me, ſo have I loved you: A beleevers heart is the garden where Chriſt hath planted this ſweet flower of his love. 'Tis the channel through which the golden ſtream of his affection runnes. 2. How diſtinguiſhing is Chriſt love, 21 Corinth. 1.26. Not many wiſe, p. 92not many noble are called. In the old Law God paſſed by the Lion and the Eagle, and took the Dove for ſacrifice; that God ſhould paſſe by ſo many of birth and parts, and that the lot of free-grace ſhould fall upon thee; foreign, O the depth of divine love! 33. How invinſible is the love of Chriſt! It is ſtrong as death, Cant. 8 6. Death might take away his life, not his love **Abſorbeat igitur mentem meam ab omnibus quae ſub caelo ſunt ignita & melliflua vis tui amoris ut totus tibi inhaeream ſolaque ſuavitatis tuae dulcedine paſcar & inchrier.: and as death, ſo neither ſinne could wholly quench that divine flame of love, the Church had her foreign, her infirmities, her ſleepy fits, Cant. 5.2. but though black'd and ſullied, yet ſtill a Dove, Chriſt could ſee the faith, & wink at the failing: He who drew Alexander while there was a ſcarre upon his face, drew him with his finger upon the ſcar: Chriſt puts the finger of mercy upon the ſcars of the Saints; p. 93he will not throw away his pearls for every ſpeck of durt. And w^ch makes this love of Chriſt the more ſtupendious; There was nothing in us to excite or draw forth his love **Non dilexit dignos, ſed diligendo efficit dignos Aug.: He did not love us, becauſe we were worthy, but by loving us, made us worthy; 4 How immutable is Chriſts love? Having loved his own, 4he loved them to the end **Joh. 13.1John 13:1. The Saints are like letters of gold engraven upon Chriſts heart, which cannot be raced out. Meditate much upon the love of Chriſt.

The ſerious meditation of the love of Chriſt, 11. Would make us love him again. Can one go upon bot coales, and his feet not be burnt? Prov. 6.28. who can tread by meditation upon theſe hot coals of Chriſts love, and his heart not burne in love to him?

22. The Meditation of Chriſts love would ſet our eyes abroach with tears for our Goſpel-unkindneſſes. p. 94O that we ſhould ſinne againſt ſo ſweet a Saviour? had we none to abuſe but our friend? had we nothing to kick againſt, but bowels of love? did not Chriſt ſuffer enough upon the Croſſe, but muſt we needs make him ſuffer more? do we give him more gall and vinegar to drink? O, if any thing can diſſolve the heart in mourning, it is diſingenuity, and unkindneſs offered to Chriſt. When Peter thought of Chriſts love to him, Chriſt could deny Peter nothing, yet that he ſhould deny Christ, this made his eyes to water, Peter went out and wept bitterly **Mat. 26.75Matt 26:75.

33. The meditation of Chriſts love would make us love our enemies. Jeſus Chriſt ſhewed love to his enemies. We read of the fire licking up the water, 1 King. 18.38. 'Tis uſual for water to quench the fire, but for fire to dry up and conſume the water, which was not capable of burning, this was miraculous! ſuch p. 95a miracle did Chriſt ſhew, his love did burne where there was no fit matter to work upon, nothing but ſin and enmity, he loved his enemies, the fire of his love did conſume and lick up the water of their ſins. He prayed for his enemies, Father fargive them; he ſhed tears for them that ſhed his blood. Thoſe that gave him gall and vinegar to drink, them he gave his blood to drink. O amor his plagis membra cruentat amor.—

The meditation of this love would melt our hearts in love to our enemies. Auſtin ſaith Chriſt made a Pulpit of the Croſſe, and the great leſſon he taught Chriſtians was, to love their enemies.

44. The meditation of Chriſts love would be a means to ſupport us in caſe of his abſence. Sometimes he is pleaſed to withdraw himſelfe, Cant. 5.6. yet when we conſider how entire and immutable his love is **Joh. 13.John 13; it wil make us wait with patience till he p. 96ſweetly manifeſts himſelf to us. He is love, 1 John 4.16. and he cannot forſake his people over-long. He may take his leave, not his laſt farewel **Mic. 7.19Mic 7:19. The Sunne may be gone a while from our climate, but it returnes in the ſpring: The meditation of Chriſts love may make us waite for the returne of this Sunne of righteouſneſſe. Heb. 10.37. For yet a little while and he that ſhall come will come. He is Truth, therefore he ſhall come, he is love, therefore he will come.

SECT. 4.

4THe fourth ſubject of meditation is, Meditate on ſinne.meditate upon ſinne.

11. Reatus.Meditate upon the guilt of ſin. We were in Adam, tanquam in radice, as in a common head, or root, and he ſinning, we become guilty, p. 97Rom. 5.12. foreign in whom all have ſinned; by his treaſon our blood is tainted, and this guilt bringeth ſhame with it as its twin **Conſcia purpureus venit in ora rubor. Ovid., Rom. 6.21.

2. Meditate upon the filth of ſin; 1Macula.not only is the guilt of Adams ſinne imputed, but the poiſon of his nature is diſſeminated to us. Our Virgin nature is defiled, the heart is ſpotted **1 Kings 8.38.1 Kgs 8:38; how then can the actions be pure? If the water be foule in the well, it cannot be cleane in the bucket. Iſa. 64.6. We are all as an unclean thing. We are like a Patient under the Phyſicians hand that hath no ſound part in him, his head bruiſed, his liver ſwell'd, his lungs periſh'd, his blood enflam'd, his feet gangreen'd. Thus is it with us before grace comes, in the mind darkneſſe in the memory ſlipperineſſe; in the heart hardneſſe; in the will ſtubborneſſe, from the ſole of the foot, to the crown of the head there is no ſoundneſſe, but wounds p. 98and bruiſes, and putrifying ſores, Iſa. 1.6. A ſinner befilthied with ſinne, is no better than a devil in mans ſhape **foreign. Macar. hom. 11.; and which is ſadly to be laid to heart, the adherency of this ſinne. Sinne is naturalized to us, the Apoſtle calls it foreign, an encompaſſing ſinne, Heb. 12.1. a ſin that will not eaſily be caſt off. A man may as well ſhake off the skin of his body, as the ſinne of his ſoul; it ſticks faſt as the ivy to the wall. There's no ſhaking off this viper till death. Oh often meditate on this contagion of ſinne. How ſtrong is that poiſon, a drop whereof is able to poiſon a whole ſea? how venemous and malignant was that apple, a taſte whereof poiſoned all mankinde? Meditate ſadly on this. The meditation of ſinne would make the plumes of pride fall, if our knowledge makes us proud, we have ſin enough to make us humble. The beſt Saint alive who is taken out of p. 99the grave of ſin, yet hath the ſmell of the grave-cloathes ſtill upon him.

33. Meditate upon the curſe of ſinne. MaledictioGal. 3.10. Curſed be every one that continues not in all things written in the book of the Law. This curſe is like a blaſt upon fruit, which keeps it from thriving; ſinne is not only a defiling thing, but a damning. It is not only a ſpot in the face, but a ſtab at the heart. Sin betrays us into the Devils hands, who like Draco, writes all his Laws in blood. Sin bindes us over to the wrath of God, and then what are all our earthly enjoyments, but like Damaris his banquet, with a ſword hanging over the head; ſinne brings forth the rowle written with curſes againſt a ſinner, Zach. 5. and it is a flying rowle, v. 5. it comes ſwiftly, if mercy doth not ſtop it. Ye are curſed with a curſe, Mal. 3.9. Thus it is till the entail of this curſe be cut off by p. 100Chriſt. Oh meditate upon this curſe due to ſin.

The meditation of this curſe would make us afraid, 11. Of retaining ſinne. When Micah had ſtolen his mothers money, and heard her curſe him, he durſt not keep it any longer, but reſtores it, Judges 17.2. he was afraid of his mothers curſe; what then is Gods curſe? 22. The meditation of this curſe would make us afraid of entertaining ſinne. We would not willingly entertaine one into our houſe who had the plague. Sinne brings a curſe along with it, which is the plague of God that cleaves to a ſinner; ſinne is like the water of jealoſie which made the belly to ſwell, and the thigh to rot, Numb. 5.22. The meditation of this would make us fly from ſinne; while we ſit under the ſhadow of this bramble, fire will come out of the bramble eternally to devoure us **Judg. 5.19Judg 5:19.

p. 101SECT. 5.

5THe fifth ſubject of meditation is, Meditate on the vanity of the creature.meditate upon the vanity of the creature. When you have ſifted out the fineſt flower that the creature doth afford, you will finde ſomething either to diſſatisfie, or nauſeate. The beſt wine hath its froth, the ſweeteſt Roſe its prickles, and the pureſt comforts their dregs; the creature cannot be ſaid to be full, unleſſe of vanity; as a bladder may be fill'd with wind, Job 20.22. In the fulneſſe of his ſufficiency he ſhall be in ſtreights; They who think to finde happineſſe here, are like Apollo who embraced the lawrel-tree inſtead of Daphne. Meditate on this vanity. The world is like a looking-glaſſe which repreſents that face which is not in it.

p. 102The meditation of this vanity, 11. Would be like the digging about the roots of a tree, to looſen it from the earth, it would much looſen our hearts from the world, and be an excellent preſervative againſt a ſurfeit. Let a Chriſtian think thus with himſelf, why am I ſo ſerious about vanity **Ridetura Tertulli… no Achilles dum diſcit ſtolam fundere, comam ſtruere, cutem fingere ſpeculum conſulere collum demulcere, aurem Fo ratu effaeminare; quid forma? quid tota mundi compages?? if the whole earth were chang'd into a globe of gold, it could not fill my heart.

2. The meditation of the creatures vanity would make us look after more ſollid comforts; The favour of God, the blood of Chriſt, the influences of the Spirit. When I ſee the life which I fetch from the ciſtern is vain, I will go the more to the Spring head; in Chriſt there is an inexhauſtible treaſury: When a man finds the bough begin to break, he lets go the bough, and catcheth hold on the main tree; ſo when we finde the creature to be but a rotten p. 103bough, then by faith we ſhall catch hold on Chriſt the tree of life, Revel. 2.7. The creature is but a reed, God is the rock of ages.

SECT. 6.

6THe ſixth ſubject of meditation is, Meditate on the excellency of grace.meditate upon the excellency of grace. Grace is, 11. Precious in it ſelf, 2 Pet. 1.1. precious faith. Grace is precious, 11. In its original, it comes from above, Jam. 3.17. 2. 2In its nature **Ardentes ſui amores excitaret ſi ſimulachrū ejus ad oculos penetraret. Plat.; it is the ſeed of God, 1 John 3.9. Grace is the ſpiritual enamel and embroidery of the ſoul; It is the very ſigniture and engraving of the holy-Ghoſt: Grace doth not loſe its colour: 2It is ſuch a commodity, that the longer we keep it, the better it is, it changeth into glory. 2. As grace is precious in it ſelf, ſo it makes us precious to God **Summa apud Deum nobilitas clarum eſſe virtutibus. Hierom. Epiſt. ad Celantiam, as a rich diamond p. 104adornes them that weare it, Eſay 43.4. Since thou wert precious in my ſight, thou haſt been honourable. The Saints who are inveſted with grace, are Gods jewels, Mal. 3.17. though ſullied with reproach, though beſmear'd with blood, yet, jewels; all the world beſides is but lumber. Theſe are the jewels, and heaven is the golden cabinet where they ſhall be lockt up ſafe: A gracious man is the glory of the age he lives in; like Melancthon, who was called the phaenix of Germany **Bucauus praefat. loc. com.. So illuſtrious in Gods eye is a ſoul beſpangled with grace, that he doth not think the world worthy of him, Heb. 11.38. Of whom the world was not worthy Therefore God calls for his people home ſo faſt, becauſe they are too good to live in the world, Prov. 12.26 The righteous is more excellent than his mighbour. Grace is the beſt bleſſing **foreign. Zenoph.; It hath a meliority and tranſcendency above p. 105all things elſe, there are two things ſparkle much in our eyes, but grace infinitely out ſhines both. 1. 1Gold. The Sunne doth not ſhine ſo bright in our eyes as gold; 'tis the mirror of beauty, money anſwers all things, Eccleſ. 10.19. but grace weighs heavier than gold **Nullae majores divitiae quam fides, quae caecos illuminat aegros curat martyres coronat, in haereditate aeterna cum Sanctis angelis collocat. Aug. de verb. dom.; gold draws the heart from God. Grace draws the heart to God. Gold doth but doth enrich the mortal part, grace the angelical. Gold periſhes, 1 Pet. 1.7. grace perſeveres. The Roſe the fuller it is blown, the ſooner it ſheds, an emblem of all things beſides grace.

Petitur hac caelum via,

Nunquam ſtygias fertur ad umbras

Inclyta virtus —

— ſed cum ſummas.

Exiget horas conſumpta dies,

itur ad ſuperos gloria pandet. Sen. Trag.

22. Guifts. Theſe are natures pride. p. 106Guifts and parts, like Rachel, are faire to look upon, but grace excels. I had rather be holy than eloquent **foreign. Cyrill.. An heart full of grace is better than an head full of notions. Gifts commend no man to God. 'Tis not the paring of the apple we eſteem (though of a vermillion color) but the fruit. We judge not the better of an horſe for his trappings **Non faciunt equum meliorem aurei fraeni. Sen. l. 5. Epiſt. 41.and ornaments unleſſe he have good mettel. What are the moſt glorious parts, if there be not the mettel of grace in the heart? Gifts may be beſtowed upon one for the good of others, (as the nurſes breaſts are given her for the childe) but grace is beſtowed for a mans own eternal advantage. God may ſend away reprobates with gifts, as Abraham did the ſons of the concubines, Gen. 25.6. but he entails the inheritance p. 107only upon grace. O often meditate upon the excellency of grace.

The muſing on the beauty of grace would, 11. Make us fall in love with it. He that meditates on the worth of a diamond, grows in love with it. Damaſcen calls the graces of the Spirit the very characters and impreſſions of the divine nature **foreign. Damaſcen.. Grace is that flower of delight which like the vine in the parable, Judges 9.13. chears the heart of God and man.

22. The meditation of the excellency of grace would make us earneſt in the purſuit after it. We dig for gold in the Mine, we ſweat for it in the furnace; did we meditate on the worth of grace, we would dig in the Mine of Ordinances for it; what ſweating and wraſtling in prayer? We would put on a modeſt boldneſſe, and not take a denial. What wilt thou give me p. 108(ſaith Abraham) ſeeing I go childleſſe, Gen. 15.2. ſo would the ſoul ſay, Lord, what wilt thou give me ſeing I go graceleſſe? who will give me to drink of the water of the well of life?

33. The meditation of the excellency of grace would make us endeavour to be inſtrumental to convey grace to others. Is grace ſo tranſcendantly precious, and have I a child wants grace, Oh that I might be a meanes to convey this treaſure into his ſoul. I have read of a rich Florentine **Coſm. Medices., who being to die, called all his ſons together, and uſed theſe words to them, It much rejoyceth me now upon my death-bed, quod vos divites relinquam. That I ſhall leave you all wealthy; But a parents ambition ſhould be rather to convey ſanctity, that he may ſay, O my children, it rejoyceth me that I ſhall leave you gracious; it comforts me that before I die, I p. 109ſhall ſee Jeſus Chriſt live in you.

SECT. 7.

7THe ſeventh ſubject of meditation, is, Meditate upon thy ſpiritual eſtate.enter into a ſerious meditation of the ſtate of your ſoules; while you are meditating of other things, do not forget your ſelves. The great work lies at home. It was Solomons advice, know the ſtate of thy flock, Prov. 27.23. much more know the ſtate of thy ſoul **Cum ſublatum è conſpectu lumen eſt (inquit Seneca) moris mei jam conſcius, totum diem mecum ſerutor, nibil tranſco. Tacitus annal. l. 13; for want of this meditation men are like travellers, skill'd in other countreys, but ignorant of their own; ſo they know other things, but know not how it goes with their ſouls, whether they are in a good ſtate or bad; there are few who by holy Meditation enter within themſelves▪ There are two reaſons why ſo few meditate upon the ſtate of their ſouls.

p. 11011. Self-guiltineſſe. Men are loth to look into their hearts by meditation, leſt they ſhould finde that which would trouble them. The cup is in their ſack. Moſt are herein like trades-men, who being ready to ſink in their eſtates are loth to look into their books of account, leſt they ſhould finde their eſtate low; but hadſt thou not better enter into thy heart by meditation, than God ſhould in a ſad manner enter into judgement with thee?

22. Preſumption; men hope all is well; men will not take their land upon truſt, but will have it ſurveyed; yet they will take their ſpiritual eſtate upon truſt, without any ſurveying. They are confident their caſe is good **Prov. 14.16Prov 14:16; 'Tis a thing not to be diſputed on, and this confidence is but conceit. The fooliſh Virgins, though they had no oyle in their lamps, yet how confident were they? p. 111They came knocking; 'twas a peremptory knock, they doubted not of admittance; ſo, many are not ſure of their ſalvation, but ſecure; they preſume all is well, never ſeriouſly meditating whether they have oyle or no. Oh, Chriſtian, meditate about thy ſoul. See how the caſe ſtands between God and thee; do as Merchants, caſt up thy eſtate, that thou mayeſt ſee what thou art worth; ſee if thou art rich towards God, Luke 12.21. Meditate about three things 1. 1About thy debts, ſee if thy debts be paid or no, that is, thy ſinnes pardoned; ſee if there be no arrearagies, no ſinne in thy ſoul unrepented of. 2. 2Meditate about thy Will; ſee if thy Will be made yet: Haſt thou reſigned up all the intereſt in thy ſelf? Haſt thou given up thy love to God? Haſt thou given up thy will? This is to make thy Will. Meditate about the Will; make thy ſpiritual Will in the p. 112time of health; if thou putteſt off the making of thy Will till death, it may be invalid; perhaps God will not accept of thy ſoule then. 33. Meditate about thy evidences. Theſe evidences are the graces of the Spirit; ſee whether thou haſt any evidences. What deſires haſt thou after Chriſt? what faith? ſee whether there be no flaw in thy evidences; are thy deſires true? doſt thou as well deſire heavenly principles, as heavenly priviledges? Oh meditate ſeriouſly upon your evidences.

To ſift our hearts thus by meditation, is very neceſſary: if we finde our eſtate is not ſound, the miſtake is diſcovered, and the danger prevented; if it be ſound, we ſhall have the comfort of it. What gladneſſe was it to Hezekiah, when he could ſay, Remember now, O Lord, how I have walked before thee in truth, and with a perfect heart, and have done p. 113that which is good in thy ſight, Iſa. 38.3. ſo, what unſpeakable comfort will it be, when a Chriſtian upon a ſerious meditation, and review of his ſpiritual condition, can ſay, I have ſomething to ſhew for heaven, I know I am paſſed from death to life **1 John 3.141 John 3:14; and as an holy man once ſaid, I am Chriſts, and the devil hath nothing to do with me **Bucer..

SECT. 8.

8THe eighth ſubject of meditation, is, Meditate on the paucity of them that ſhall be ſaved.meditate upon the paucity of them that ſhall be ſaved; but few are choſen, Matth. 20.16. among the millions in Rome, but few Senatours; and among the ſwarmes of people in the world, but few beleevers. One ſaid, all the names of the good Emperours might be engraven in a little Ring **Flavus Vopiſcus.; there are p. 114not many names in the book of life. We read of foure ſorts of ground in the Parable, and but one good ground, Matth. 13. How few in the world know Chriſt? how few that believe in him? quis credidit? Who hath beleeved our report **Iſ. 53.1Isa 53:1? how few that ſtrike ſaile to Chriſts Scepter, Luke 19.14? The Heathen Idolaters and Mahometans poſſeſſe almoſt all Aſia, Africa, America; in many parts of the world the devil is worſhipped; as among the Parthians and Pilapians; Satan takes up moſt climates, and hearts. How many formaliſts are there in the world? 2 Tim. 3.5. foreign, having a forme of godlineſse; like wool that receives a ſlight tincture, not a deep die, whoſe Religion is a paint, (which a ſtorm of perſecution will waſh off) not an engraving. Theſe look like Chriſts Doves, but are the Serpents brood **foreign. Ignatius.. They hate Gods image, like the Panthar, that hates the picture of a man.

p. 115Oh often meditate on the paucity of them that ſhall be ſaved. The meditation of this, would, 11. Keep us from marching along with the multitude. Thou ſhalt not follow a multitude, Exod. 23.2. The multitude uſually goes wrong; moſt men walk, foreign, after the courſe of the world **Non qua eundum, ſed qua itur. Sen., Epheſ. 2.2. That is, the luſts of their hearts, and the faſhions of the times. They march after the Prince of the aire. The meditation of this would make us turne out of the common roade.

22. The meditation of the fewneſſe of them that ſhall be ſaved would make us walk tremblingly; few that finde the way, and when they have found it, few that walk in the way. The thoughts of this would work holy fear, Heb. 4.1. not a deſpairing fear, but a jealous and cautious fear. This feare the eminent Saints of God have had. p. 116Austin ſaith of himſelfe, he knocked at heaven-gate with a trembling hand. This fear is joyned with hope, Pſalme 147.11. The Lord takes pleaſure in them that feare him, in thoſe that hope in his mercy; A childe of God fears, becauſe the gate is ſtreight, but hopes, becauſe the gate is open.

33. The meditation of the paucity of them that ſhall be ſaved, would be a whet-ſtone to induſtry. It would put us upon working out our ſalvation; If there are ſo few that ſhall be crown'd, it would make us the ſwifter in the race. This meditation would be an allarme to ſleepy Chriſtians.

p. 117SECT. 9.

9THe ninth ſubject of meditation, is, Meditate upon final apoſtaſie.meditate upon final Apoſtaſie. Think what a ſad thing it is to begin in Religion to build, and not be able to finiſh **Luke 14 30Luke 14:30; Joaſh was good while his uncle Jehoiada lived, but after he died, Joaſh grew wicked, and all his Religion was buried in his uncles grave. We live in the fall of the leaf, how many are fallen to damnable hereſies, 2 Pet. 2.1. Meditate ſeriouſly on that Scripture, Heb. 6.4, 5, 6. It is impoſſible for thoſe who were once enlightned, and have taſted of the heavenly gift, and were made partakers of the holy Ghoſt, and have taſted the good Word of God, and the powers of the world to come, if they ſhall fall away, to renue them again unto repentance. p. 118A man may be enlightned, and that from a double lamp, the Word and Spirit, but theſe beams, though they are irradiating, yet not penetrating. 'Tis poſſible he may have foreign, a taſte of the heavenly gift; he may taſte, but not concoct **Poteſt ſummis labris delibare. Eſtius; as one ſaith, a Cook may taſte the meat he dreſſeth, but not be nouriſhed by it **M. Perkins.. This taſte may not only illuminare, but reficere **Thom. Aquin.; it may carry ſome ſweetneſſe in it, there may be a kinde of delight in ſpiritual things: Thus farre a man may go, and yet penitus recidere, fall away finally. Now this will be very ſad (it being ſuch a God-affronting, and Chriſt-reproaching ſinne;) Know therefore it is an evil and bitter thing that thou haſt forſaken the Lord, Jerem. 2.19. Meditate upon final relapſes.

The meditation of this would make us earneſt in prayer to God. 11. For ſoundneſſe of heart, make p. 119my heart ſound in thy statutes, Pſal. Pſ. 119.80Ps 119:80119.80. Lord, let me not be an Alchimy Chriſtian, work a thorough work of grace upon me; Though I am not waſhed perfectly, let me be waſh'd throughly, Pſalme 51.2. That which begins in hypocriſie, ends in apoſtaſie. 2. The meditation of hypocrites final falling away would make us earneſt in prayer for perſeverance. Hold up my goings in thy paths that my footſteps ſtip not, Pſalme 17.5. Lord, hold me up, that I may hold out. Thou haſt ſet the crown at the end of the race, let me run the race, that I may wear the crown; it was Beza's prayer, Domine quod coepiſti perfice ne in portu naufragium accidat. Beza.and let it be ours. Lord perfect what thou haſt begun in me, that I may not ſuffer ſhipwrack when I am almoſt at Haven.

p. 120SECT. 10.

10THe tenth ſubject of meditation, is, meditate of death **Vera Philoſophia eſt mortis contemplatio. Plato in dial. de ſap.. We ſay we muſt all die, but who is he that meditates ſeriouſly upon it? Meditate, 11. Of the certainty of death, ſtatutum eſt; 'Tis appointed for all once to die, Heb. 9.27. There's a ſtatute out. 22. Meditate upon the proximity of death, it is near to us; Et mors atra caput fuſcis circumvolat alis. — We are almoſt ſetting our feet upon the dark entry of death. The Poets painted time with wings; it not only rides Poſt, but flies, and carries us upon its wings. The race is ſhort between the cradle and the grave: the ſentence of death is already paſſed, Gen. 3.19. To duſt thou ſhalt returne; ſo that our life is but p. 121a ſhort reprieval from death which is granted to a condemned man; Mine age is foreign, as nothing, Pſal. 39.5. nay, if it were poſſible to take ſomething out of nothing, our life is leſſe than nothing, reckon'd with eternity. 33. Meditate upon the uncertainty of the time. We have no Leaſe, but may be turned out the next houre; there are ſo many caſualties, that it is a wonder if life be not cut off by untimely death **Quis ſcit an adjiciant hodiernae craſtina vitae tempora, dii ſuperi! Horat.. How ſoon may God ſeale us a leaſe of ejectment? Our grave may be digging before night. To day we lie upon a pillow of downe, to morrow we may be laid upon a pillow of duſt. To day the Sermon-bell goes, to morrow our paſſing-bell may go. 44. Think ſeriouſly, that to die is to be but once done, and after death, there's nothing to be done. If thou dieſt in thy impenitency, there's no repenting in the grave. If thou leaveſt thy work at death p. 122half done, there is no finiſhing it in the grave, Eccleſ. 9.10. There's no work nor deviſe, nor wiſdome in the grave whether thou goeſt. If a gariſon ſurrender at the firſt ſummons, there is mercy, but if it ſtay til the red flag be hung out, and the gariſon is ſtorm'd, there's no mercy then. Now 'tis a day of grace, and God holds forth the white flag of mercy to the penitent, if we ſtay till God hold forth the red flag, and ſtorme us by death, now there's no mercy. There is nothing to be done for our ſouls after death. Oh meditate of death. 'Tis reported of Zeleucus, that the firſt piece of houſhold-ſtuff he brought into Babylon, was a tomb-ſtone: think often of your Tomb-ſtone. The meditation of death would work theſe admirable effects.

11. The meditation of death would pull down the plumes of pride; Cum ſis humi limus cur non humilimus?thou art but pulvis animatus; ſhall p. 123duſt and aſhes be proud? Thou haſt a graſſy body, Iſ. 40.6. Agnoſcat homoſe eſſe mortalem, & franget elationem. Aug.and ſhalt ſhortly be mowen down; I have ſaid ye are gods, Pſ. 82 but leſt they ſhould grow proud, he adds a corrective, ye ſhal die like men, v. 7. ye are dying gods.

22. The meditation of death would be a means to give a deaths wound to ſinne, nihil ſic revocat a peccato, &c. No ſtronger antidote againſt ſinne, ſaith Auſtin, than the frequent meditation of death; am I now ſinning, and to morrow may be dying? What if death ſhould take me doing the devils work, would it not ſend me to him to receive double pay? carry the thoughts of death as a table-book alwayes about thee, and when ſinne tempts, pull out this table-book, and read in it, and you ſhall ſee ſinne will vaniſh. We ſhould look upon ſin in two glaſſes, the glaſſe of Chriſts blood, and the glaſſe of death.

33. The meditation of death would p. 124be a bridle for intemperancy; ſhall I pamper that body which muſt lie down in the houſe of rottenneſſe? Our Saviour at a feaſt breaks forth into mention of his burial, Mat. 26.12Matt 26:12Matth. 26.12. feeding upon the thoughts of death would be an excellent preſervative againſt a ſurfeit.

44. The meditation of death would make us husband time better, and croud up much work in a a little room. Many meet in Taverns to drive away time; the Apoſtle bids us redeeme it; Eph. 5.15.Eph 5:15Redeeming the time. Our lives ſhould be like jewels, though little in bulk, yet great in worth. Some die young, yet with gray haires upon them; we muſt be like graſſe of the field, uſeful, not like graſſe of the houſe-top, Pſalme 129.6. which withers before it be grown up. To live, and not be ſerviceable, is not vita, but tempus **Seneca..

55. The meditation of death p. 125would make us lay in proviſion againſt ſuch a time. It would ſpur us on in the purſuit after holineſſe. Death is the great plunderer, it will ſhortly plunder us of all our outward comforts; our feathers of beauty, and honour muſt be laid in the duſt, but death cannot plunder us of our graces. The CommonWealth of Venice in their armoury have this inſcription, happy is he that in time of peace thinks of warre **Id etiam depictuon aurcis literis in porta aquaria civitatis. Embrincenſis.; he that often meditates of death, will make preparation againſt its coming.

SECT. 11.

11MEditate upon the day of judgment. Meditate on the day of judgement.God hath appointed a day in which he will judge the world, Acts 17.31. Meditate, 1. 1Upon the ſolemnity of this trial. The p. 126trumpet ſhall ſound to ſummon all the world before the Judge **Si talis ſit horror venientis, qualis erit judicantis? Aug., 1 Theſ. 4.16. and Jeſus Chriſt ſhall come in the glory of his Father, with all his holy Angels, Mat. 25.31. 22. Meditate upon the univerſality of this trial. We muſt all appeare before the judgement-ſeat of Christ, 2 Cor. 5.10. Kings and Nobles, all muſt come to the barre, there's no exemption. I have read of a wicked King, who on his death-bed fell a weeping, his brother ask'd him why he wept? to think (ſaith he) that I, who have judged others, am now going to be judg'd my ſelf. 33. Meditate of the impartiality of the tryal: Chriſt will do juſtice; He will judge the world in righteouſneſse, Acts 17.31. There are no bribes taken in this Court; no relations take place here. The Thebanes did picture their Judges blinde, and without hands; blind, that they might not reſpect perſons; Reuſner.without hands, that they might take p. 127no bribes. Chriſts Scepter is a Scepter of righteouſneſſe, Heb. 1.8. 'tis not nearneſſe of blood availes; nor will he be bribed with a teare. 44. Meditate upon the exactneſſe of the trial; it will be very critical; He will thoroughly purge his floor **foreign., Mat. 3.12. not a grace, or a ſinne, but Chriſts fan will diſcover it; He will judge the heart as well as the fact. 55. Meditate upon the iſſue and conſequence of this trial. There will be a diſcrimination made. He will ſeparate the good from the bad, Mat. 25.32. The wheat and chaffe may both grow together, but they ſhall not lie together.

Meditate often upon this Court of judicature, from whence is no appeal. Feathers ſwim upon the water, but gold ſinks into it; light feathery Chriſtians flote in vanity, they minde not the day of judgement, but ſerious ſpirits ſink deep into the meditation of it. Moſt men p. 128put farre away from them the evil day, Amos 6.3. they report of the Italians, that in a great thunder they uſe to ring their bells, and ſhoot off their Cannons, that the ſound of their Bells, and the roaring of their Cannons may drown the noiſe of the thunder; ſo the devil delights men with the muſick of the world; that the noiſe of this ſhould drown the noiſe of the day of judgment, and make them forget the ſound of the laſt trump. Moſt men are guilty, therefore they do not love to heare of the Aſſiſes. When Paul preach'd of judgement, Faelix trembled, Acts 24.25. he had a bad conſcience; Joſephus tells us of Faelix, that he was a wicked man: The woman that lived with him (Druſilla by name) he had entiſed away from her husband, and when he heard of judgement, he fell a trembling. Oh I beſeech you meditate upon this laſt and ſolemne day; while others p. 129are thinking how they may get riches, let us bethink our ſelves how we may abide the day of Chriſts coming.

The meditation of the day of judgement, 11. Would make us to ſcanne all our actions; Chriſt will come with his fanne and his ſieve: Will this action of mine bide the teſt at that great day?

22. The meditation of the laſt day would make us labour to approve our hearts to God, the great Judge and Umpire of the world. 'Tis no matter what men think of us, but what is our Judges opinion of us? to him we muſt ſtand or fall. The meditation of the day of judgement would make us endeavour to be like Moſes, who was foreign, faire to God, as the Original hath it **Act 7.20Acts 7:20. The Galaxia, or milky way (as the Aſtronomers call it) is a bright circle in the heavens containing many p. 130ſtarres, but they are ſo ſmall that they have no name, nor are they taken cognizance of by the Aſtrologers. Give me leave to apply it, poſſibly others may take no notice of us, we are ſo ſmall as to have no name in the world, yet if we are true ſtars, and can approve our hearts to God, we ſhall hold up our heads with boldneſſe, when we come to ſtand before our Judge.

33. The meditation of the day of judgment would make us labour after an intereſt in Chriſt; There's no ſtanding before Chriſt, but by being in Chriſt! if Chriſt be thine, then all is well; no matter what is charg'd, if all be diſcharg'd, Rom. 8 33, 34. There's no way in the world to ſtand in the day of judgement, but by making a party; make Chriſt thy friend, and then thy Judge will be thy **1 Joh. 2.1.1 John 2:1Advocate.

44. The meditation of the day of judgement would make Chriſtians p. 131leſſe cenſorious, they would not repobrate others ſo faſt; who art thou that judgeſt another? doeſt thou take Chriſts Scepter into thy hand? dareſt thou ſit in judgement upon thy brother? perhaps when the critical day comes, he may be found gold, and thou chaffe. 'Tis true, we may judge mens way, but not their perſons, Rom. 14.10. but why doeſt thou judge thy brother? we ſhall all ſtand before the judgement ſeat of Chriſt.

55. The meditation of the day of judgement would yeeld much comfort to a Chriſtian, and that in two caſes.

11. In caſe of weakneſſe of grace; a poor Chriſtian when he ſees his grace ſo defective, is ready to be diſcouraged, but at the day of judgement if Chriſt finde but a dramme of ſincerity, it ſhall be accepted; if thine be true gold, though it may be light, Chriſt will put his merits p. 132into the ſcales, and make it paſſe currant. If thou haſt no ſinne of allowance; Thou ſhalt have grains of allowance. I may allude to that, Amos 9.9. yet ſhall not the leaſt graine fall to the earth; He that hath but a graine of grace, not the leaſt grain ſhall fall to hell.

22. In caſe of cenſures and ſlanders. The Saints go here through ſtrange reports, foreign, 2 Cor. 6.8. There's no walking in the world now a dayes, let us tread never ſo warily without catching ſome ſpects of dirt; John Baptiſts head in a charger is a common diſh in this age, 'tis ordinary to bring in a Saint beheaded of his good name; but at the day of judgement, Chriſt will unload his people of all their calumnies, and reproaches, he will at that day waſh his Spouſe ſo white, that ſhe ſhall not only be guiltleſse, but ſpotleſſe, her black ſpots of reproach ſhall be taken away, Epheſ. p. 1335.27. he will preſent his Church glorious, ſine macula & ruga, not having ſpot or wrinkle.

SECT. 12.

12THe twelfth ſubject of Meditation. Meditate of hell. 1. Meditate on hell. 1. Poena damni.Meditate upon the paine of loſſe, Mat. 25.10. and the door was ſhut. To have Chriſts face vail'd over, and a perpetual eclipſe, and mid-night in the ſoul, to be caſt out of Gods preſence, in whoſe preſence is fulneſſe of joy, this doth accent and imbitter the condition of the damned; 'tis like mingling gall with wormwood.

2. Meditate upon the paine of ſence; 2. Poena ſenſus.the Photinians hold there is no hell, but they ſpeak in a dream, Pſalme 9.17. The wicked ſhall be turned into hell. And here meditate p. 134of two things.

1. The place of hell.

2. The company.

11. Meditate of the place of hell. 'Tis call'd a place of torment, Luke 16.28. There are two things eſpecially in hell to torment.

1. 1. Ignis Urens,Fire, Revel. 20.15. 'Tis called a lake of burning fire, Auſtin, Peter Lombard, Gregory the Great, ſay, this fire of hell is a material fire, though they ſay it is infinitely hotter than any culinary fire; that is but painted fire to this. I wiſh none of us may know what kinde of fire it is, but I rather think, the fire of hell is partly material, and partly ſpiritual; the material fire is to work upon the body, the ſpiritual to torture the ſoul. This is the wrath of God, which is both fire and bellows, who knows the power of thy anger, Pſalme 90.11.

But it may be objected, if there be any material fire in hell, it will p. 135conſume the bodies there? I anſwer, it ſhall burn without conſuming **In rebus ſacris mirari non rimari ſapientis eſt. Gerhard de. coena dom., as Moſes buſh did, Ex. 3.2. The power of God ſilenceth all diſputes. If God by his infinite power could make the fire of the three children not to conſume, cannot he make the fire of hell burne and not conſume? Austin in his book, de civitate Dei, Aug. lib. 21tells us of a ſtrange ſalt in Sicily, which if it be put in the fire ſwims; That God which can make ſalt, contrary to its nature, ſwim in the fire, can make the bodies of the damn'd not conſume in the fire.

2. The worm, Mark 9.44. 2. Vermis Rodens.Where the worme never dies, Homer in his Odiſſes faines, that Titius his liver was gnawn by two vultures in hell. This never-dying worme Chriſt ſpeaks of, is the gnawing of a guilty conſcience. Comment. 1 Cor. 111 Cor 11Melancthon calls it Erynnis conſcientiae **foreign.; an helliſh fury, Siculi non invenere tyranni tormentum majus,—they that will p. 136not hear conſcience preaching, ſhall feel conſcience gnawing **Ge adag Comment.; and ſo great is the extremity of theſe two, the fire which burnes, and the worme which bites, that there will follow gnaſhing of teeth, **foreign.Mat 8.12. the damn'd will gnaſh their teeth for horrour and anguiſh. That muſt needs be ſad chear (as Latimer ſaith) where weeping is ſerv'd in for the firſt courſe, and gnaſhing of teeth for the ſecond **Latimer Serm. ad cler. Ejus adeſſe intollerabile ejus abeſſe im poſſibile. Aug.: to endure this will be intollerable, to avoid it will be impoſſible.

22. Meditate of the company in hell, the devil and his Angels, Matth. 25.41. Job complaines he was a companion to owles, chap. 30.29. What will it be to be a companion to devils? Conſider, 1. Their gaſtly deformity, they make hell look blacker. 2. Their deadly antipathy; they are fired with rage againſt man-kind; firſt they become tempters, then tormentors.

p. 137Meditate much on hell. Let us go into hell by contemplation, that we may not go into hell by condemnation. How reſtleſſe is the condition of the damned; The ancients faine of Endymion, that he got leave of Jupiter always to ſleep **Impetraſſe a Jove ut perpetuo dormiret. Natal. Com.. What would the damned in hell give for ſuch a Licence? in their paines is neither intermiſſion, nor mitigation.

The ſerious meditation of hell, would make us, 11. Feare ſinne as hell. Sinne is hells fuel; ſinne like Sampſons foxes **Judges 15.5.Judg 15:5, carries devouring fire in the taile of it.

22. The meditation of hell would cauſe rejoycing in a childe of God. The Saints feare of hell is like the two Maries feare, Matth. 28.8. They depared from the Sepulchre with fear and great joy. A beleever may fear to think of the place of torment, but rejoyce to think he ſhall not come into this place. When a p. 138man ſtands upon a high rock, he trembles to look down into the ſea, yet he rejoyceth that he is not there ſtrugling with the waves. A child of God, when he thinks of hell, he rejoyceth with trembling. A Priſon is not made for the Kings ſons to be put in. A great Naturaliſt obſerves that nothing will ſo ſoon quench fire as ſalt and blood; ſure I am, the ſalt briniſh tears of repentance, and the blood of Chriſt will quench the fire of hell to a beleever. Chriſt himſelf hath felt the paines of hell for you. The Lamb of God being roaſted in the fire of Gods wrath, by this burnt-offering the Lord is now appeas'd towards his people. Oh how may the godly rejoyce. foreign.There's no condemnation to them that are in Chriſt, Rom. 8.1. When the Son of God was in the furnace, Dan. 3.25. the fire did the three children no hurt; ſo Chriſt being for a time in the fiery furnace of Gods p. 139wrath, that fire can do a beleever no hurt. The Saints have the garment of Chriſts righteouſneſſe upon them, and the fire of hell can never ſinge this garment.

SECT. 13.

THe thirteenth ſubject of meditation, is, 13Meditate on heaven.Meditate on heaven: From the Mount of meditation, as from Mount Nebo, we may take a view and proſpect of the Land of promiſe. Chriſt hath taken poſſeſſion of heaven in the name of all beleevers, Heb. 6.20. Whither the forerunner is for us entred, even Jeſus. Heaven muſt needs be a glorious City, which hath God both for its builder and inhabitant. Heaven is the extract & quinteſſence of all bleſſedneſſe. There the Saints ſhall have their wiſh. Auſtin wiſhed p. 140that he might have ſeene three things before he died, Rome in its Glory, Paul in the Pulpit, and Chriſt in the Fleſh. But the Saints ſhall ſee a better ſight; they ſhall ſee, not Rome, but Heaven in its glory; they ſhall ſee Paul, not in the Pulpit, but on the Throne, and ſhall ſit with him; they ſhall ſee Chriſts fleſh, not vail'd over with infirmities and diſgraces, but in its ſpiritual embroydery; not a crucified, but a glorified body. They ſhall behold the King in his beauty, Iſa. 33.17. What a glorious place will this be! In heaven God will be all in all, 1 Cor. 15.28. Beauty to the eye, muſick to the eares; joy to the heart, and this he will be to the pooreſt Saint, as well as the richeſt. O Chriſtian, who art now at thy hard labour, perhaps following the plough, thou ſhalt ſit on the Throne of glory **Rev. 3.21Rev 3:21. Quintus Curtius writes of one who was digging p. 141in his garden, and on a ſudden made King, and a purple garment richly embroydered with gold, put upon him; ſo ſhall it be done to the pooreſt beleever, he ſhall be taken from his labouring work, and ſet at the right hand of God, **Injectaci veſtis purpura auroque diſtincta. Curtiushaving the Crown of righteouſneſſe upon his head. **Mat. 25.33.Matt 25:33Statuet oves ad dextram.

O in effabile gaudium in beat is glorificatis qui ad dextram Chriſti ſiſtent; aſtituri ipſi ut ſubditi ſcreniſſimo ſuo principi, ut filii benigniſſimo ſuo patri, ut regale ſacerdotium gratioſiſſimo ſuo pontifici; mater ſolomonis fuit ad dextram regis in Throno poſita, 1 King. 2.19. O vero quam caduca haec, etſi regia majeſtas! in noviſſimo autem die vere magnifica & glorioſa erit conſtitutio ad dextram ſolomonis coeleſtis deſiderium cordis pleniſſime illis dabit, apponet capiti eorum diadema auri **Pſ. 21.3.Ps 21:3. Solom. Claſſius Exeg. 4.

Meditate often on this Jeruſalem above.

p. 142The meditation of heaven, would, 11. Excite and quicken obedience. It would put ſpurs to our ſluggiſh hearts, and make us abound in the work of God, knowing that our labour is not in vaine in the Lord, 1 Cor. 15.58. The weight of glory would not hinder us in our race, but cauſe us to runne the faſter: this weight would adde wings to duty.

22. The meditation of heaven would make us ſtrive after heartpurity, becauſe, onelyonly the pure in heart ſhall ſee God, Matth. 5.8. 'tis only a cleare eye can look upon a bright tranſparent object.

33. The meditation of Heaven would be a pillar of ſupport under our ſufferings, heaven will make amends for all. One houres being in heaven will make us forget all our ſorrows; the Sunne dries up the water; one beame of Gods glorious face will dry up all our tears.

p. 143SECT. 14.

14THe fourteenth ſubject of meditation, is, Meditate on eternityMeditate upon eternity; Some of the Ancients have compared it to an intellectual ſphere, whoſe centre is every where, and circumference no where. Eternity to the godly is a day which hath no Sun-ſetting, and to the wicked, a night which hath no Sun-riſing. Eternity is a gulf which may ſwallow up all our thoughts: Meditate on that Scripture, Matth. 25.46. And theſe ſhall go away into everlasting puniſhment, but the righteous into life eternal.

11. Meditate upon eternal puniſhment; the bitter cup the damned drink of ſhall never paſse away from p. 144them. The ſinner and the furnace ſhall never be parted. Gods vial of wrath will be alwayes dropping upon a wicked man. When you have reckon'd up ſo many myriads and millions of years, nay, ages, as have paſſed the bounds of all Arithmitick, Eternity is not yet begun. This word EVER breaks the heart; Horaque erit tantis ultima nulla malis.Cogita centum millia annorum, cogita decies centena millia annorum, cogita mille milliones annorum, immo ſeculorum, nondum inchoaſti aeternum, Cornel. de Lap. Think of this all you that forget God. If the tree fall hell-ward, ſo it lies to all eternity, Paenae gehennales torquent non extorquent, puniunt non finiunt corpora. Proſper.Proſper. Now is the time of Gods long-ſuffering, 2 Pet. 3.9 after death will be the time of the ſinners long-ſuffering, when he ſhall ſuffer the vengeance of Eternall fire, Jude 7.

p. 145Si Deus diceret damnatis impleatur terra arena minutiſſima, it a ut totus orbis hiſce arenae granulis ſit repleta à terra uſque ad coelum Empyraeum; & mille ſimo quo que anno angelus veniat dematque ex hoc arenae …umulo unum granulum, eumque post tot millenarios annorum quot ſunt granula ea exhauſerit, liberabo vos a gehenna, O quam exultarent damnati at vero, poſt omnes hos millenarios reſtant alii, & alii millenarii, in infinitum, in aeternum. & ultra, Drexel.

22. Meditate upon life eternal **Eternitas Eſt. interminabilis vitae tota ſimul & perfect… poſſeſſio. B…ius l. 5 de Conſol. Philoſoph. proſa 6.. The ſoul that is once landed at the heavenly ſhore is paſt all ſtormes. The glorified ſoul ſhall be for ever bathing it ſelf in the rivers of pleaſure, Pſalme 16. ult. This is that which makes heaven to be heaven, We ſhall be ever with the Lord. 1 Theſ. 4.17. Auſtin ſaith; Lord I am content to ſuffer any paines and torments in this world, if I might ſee thy face one day; but alas, were it onelyonly for p. 146a day, and then to be ejected heaven, it would rather be an aggravation of miſery; but this word ever with the Lord, is very accumulative and makes up the garland of glory; A ſtate of eternity is a ſtate of ſecurity **foreign. Theodoret., O vita vitalis, vita ſempiterna, & ſempiterne beata, ubi gaudium ſine merore, requies ſine labore, ſanitas ſine languore, opes ſine amiſſione, perpetuitas ſine corruptione. Aug. Manuali cap. 7. de gaud.

The meditation of eternity would, 11. Make us very ſerious in what we do. Zeuxes being ask'd, why he was ſo long about a picture, anſwered aeternitati pingo, I paint for eternity. The thoughts of an irreverſible condition after this life, would make us pray and heare as for eternity. Vive Deo vive aeternitati.—

p. 14722. The meditation of eternity, would make us over-look preſent things, as flitting and fading. What is the world to him that hath eternitie in his eye **Eterni… inhianti faſtidio ſunt tranſit…ria Bern. Epiſt. 3.? 'Tis but minutiſſima pars puncti **Simonides, which (as the Mathematicians ſay) is juſt nothing. He that thinks of eternitie will deſpiſe the pleaſures of ſinne for a ſeaſon **Heb. 11.25.Heb 11:25.

33. The meditation of eternity would be a meanes to keep us from envying the wickeds proſperity: Here they ruffle it in their …ilks, but what is this to eternity? as long as there is ſuch a thing as eternity, God hath time enough to reckon with all his enemies.

p. 148SECT. 15.

THe laſt ſubject of meditation is, 15Meditate on your experiences.meditate upon your experiences. Look over your receites; 11. Hath not God provided liberally for you, and vouchſafed you thoſe mercies which he hath denied to others who are better than you? Here is an experience, Gen. 48.15. The God who hath fed me all my days. Thou never feedeſt, but mercy carves for thee; thou never goeſt to bed, but mercy draws the curtaines, and ſets a guard of Angels about thee. Whatever thou haſt is out of the Exchequer of free grace. Here's an experience to meditate upon.

22. Hath not God prevented many dangers, hath he not kept watch and ward about you? 1. What temporal p. 149dangers hath God ſcreen'd off? Thy neighbours houſe on fire **Paries cum pr…ximus ardet. Virg., and it hath not kindled in thy dwellings. Another infected, thou art free; Behold the golden feathers of protection covering thee. 2. What ſpiritual dangers hath God prevented? when others have been poyſon'd with errour, thou haſt been preſerved. God hath ſounded a retreat to thee; thou haſt heard a voice behinde thee, ſaying, this is the way, walk in it **Iſa. 30 21Isa 30:21; When thou haſt liſted thy ſelf, and taken pay on the devils ſide, that God ſhould pluck thee as a brand out of the fire, that he ſhould turne thy heart, and now thou eſpouſeſt Chriſts quarrel againſt ſinne. Behold preventing grace! here's an experience to meditate upon.

33. Hath not God ſpared you a long time? Whence is it that others are ſtruck dead in the act of ſinne, as Ananias and Saphira *, and you are preſerv'd as a monument of patience? p. 150Here is an experience; God hath done more for you than for the Angels; he never waited for their repentance, but he hath waited for you year after yeare, Iſa. 30.18. Therefore will the Lord wait that he may be gracious. He hath not only knockt at your heart in the Miniſtry of the Word, but he hath waited at the doore: How long hath his Spirit ſtriven with you? like an importunate ſuitor, that after many denials, yet will not give over the ſuit. My thinks I ſee juſtice with a ſword in its hand ready to ſtrike, and mercy ſteps in for the ſinner, Lord have patience with him a while longer: My thinks I hear the Angels ſay to God as the King of Iſrael once ſaid to the Prophet Eliſha, 2 Kings 6.22. Shall I ſmite them? ſhall I ſmite them? So my thinks I heare the Angels ſay, ſhall we take off the head of ſuch a drunkard, ſwearer, blaſphemer? and mercy p. 151ſeems to anſwer as the Vinedreſſer; Luk. 13.8. let him alone this year. See if he will repent. Is not here an experience worth meditating upon? Mercy turns Juſtice into a rain-bow; the rain-bowe is a bowe indeed, but hath no arrow in it; that juſtice hath been like the rainbowe without an arrow, that it hath not ſhot thee to death, Here is a receit of patience to read over and meditate upon.

44. Hath not God often come in with aſſiſting grace? when he hath bid thee mortifie ſuch a luſt, and thou haſt ſaid as Iehoſhaphat, 2 Chr. 20 12. I have no might againſt this great army. Then God hath come in with auxiliary forces, his grace hath been ſufficient. When God hath bid thee pray for ſuch a mercy, and thou haſt found thy ſelf very unfit; thy heart was at firſt dead and flat, all on a ſudden thou art carried above thy own ſtrength; thy tears drop, thy love p. 152flames; God hath come in with aſſiſting grace. If the heart burn in prayer God hath ſtruck fire. The Spirit hath been tuning thy ſoul, and now thou makeſt ſweet melody in prayer. Here is an experience to meditate upon.

55. Hath not God vanquiſhed Satan for you **Satan nihil non molitur contra Sanctos, ſcutum fidei aggreditur, his tentationum arie tibus ſic poreſt copium obſi dere & in tantas dubitationes pra…pitareout deum expaueſcat, ei iraſcatur & aliquando blaſphemet. N…que tur…a, neque Caeſar unquam tanto impetu peſſunt civitatem aliquam oppugnare, quam Satan aliquando conſcientias piorum, Luth…r in Pſ. 118.Ps 118? When the Devill hath tempted to infidelity, to ſelf-murder, when he would make you beleeve either, that your graces were but a fiction, or Gods promiſe but a counterfeit bond, now that you have not been foil'd by the Tempter, it is God who hath kept the garriſon of your heart, elſe his fiery darts would have entred. Here's an experience to meditate upon.

p. 15366. Have you not had many ſignal deliverances? When you have been even at the gates of death, God hath miraculouſly recovered you, and renued your ſtrength as the Eagle; may not you write that writing which Hezekiah did, Iſa. 38 6. The writing of Hezekiah King of Judah, when he had been ſick and was recovered of his ſickneſſe; you thought the Sunne of your life was quite ſetting, but God made this Sunne returne back many degrees. Here's an experience for meditation to feed upon. When you have been impriſoned, your foot taken in the ſnare, and the Lord hath broken the ſnare, nay, hath made thoſe to break it who were the inſtruments of laying it. Behold an experience; Oh let us often revolve in minde our experiences. If a man had phyſick receits by him, he would be often looking over his receits. You that have rare receits of mercy by you, p. 154be often by meditation looking over your receits.

The meditation of our experiences would, 11. Raiſe us to thankfulneſſe. Conſidering that God hath ſet an hedge of providence about us, he hath ſtrewed our way with roſes; this would make us take the Harp and Vial, and praiſe the Lord; and not only praiſe, but record **foreign. Plato., 1 Chr. 16.4. The meditating Chriſtian keeps a Regiſter or Chronicle of Gods mercies, that the memory of them doth not decay. God would have the Manna kept in the Ark many hundred years, that the remembrance of that miracle might be preſerved; a meditating ſoul takes care that the ſpiritual Manna of an experience be kept ſafe.

22. The meditation of our experiences would engage our hearts to God in obedience. Mercy would be a needle to ſowe us to him. We would cry out as Bernard **Duas babeo minutias domine &c. Bern., I have, p. 155Lord, two mites, a ſoule and a body, and I give them both to thee.

33. The Meditation of our experiences would ſerve to convince us that God is no hard maſter; we might bring in our experiences as a ſufficient confutation of that ſlander. When we have been falling, hath not God taken us by the hand? When I ſaid my foot ſlippeth, thy goodneſse, O Lord, held me up, Pſalme 94.18. How often hath God held our head and heart when we have been fainting **foreign. Euripides.? and is he a hard Maſter? is there any maſter beſides God who will wait upon his ſervants? Chriſtians ſummon in your experiences. What vailes have you had **Pſ. 19.11Ps 19:11? What inward ſerenity and peace, which neither the world can give, nor death take away? a Chriſtians own experiences may plead for God againſt ſuch as deſire rather to cenſure his ways, than to try them, and p. 156to cavil at them than to walk in them.

44. The meditation of our experiences would make us communicative to others. We would be telling our children and acquaintance what God hath done for our ſouls **Pſal. 44.1Ps 44:1; at ſuch a time we were brought low, and God raiſed us; at ſuch a time in deſertion, and God brought a promiſe to remembrance which dropt in comfort. The meditation of Gods gracious dealing with us would make us tranſmit and propagate our experience to others, that the mercies of God ſhewn to us may bear a plentiful crop of praiſe when we are dead and gone.