The Art of Divine Meditation, Part 3

The Art of Divine Meditation · Part 3

p. 191An Inſtance according to the Rules given for meditating on the Scripture.

A Meditation on theſe words.

ISA. 66.2.

But to this man will I look, even to him that is poor, and of a contrite ſpirit, and trembleth at my Word.

1. LET us ſeriouſly conſider O my Soul, That if an Angel, or God himſelf from Heaven had ſpoken theſe words in our hearing, as once Chriſt did to Paul, when he was p. 192going to Damaſcus, ſurely I think they would have very much affected us: Is the Word of God leſſe his Word becauſe it is written? I reade that the Apoſtle, 2 Pet. 1.17, 18, 19. ſpeaking of a voice that he himſelf heard from Heaven, ſaith, that he had a more ſure word of Prophecy, that is, as I conceive, that he was no leſſe ſure that the words of the Prophets were the very words of God, then thoſe that he heard with his ears; Then let us not be leſſe affected with theſe words then if we our ſelves had heard God himſelf ſpeak them.

2. Nor let us think that they leſſe concern us, then if we had earneſtly begged of God to tell us what he would have us to be and do; and as an Anſwer of our praiers we had heard him ſpeak to us p. 193from heaven in particular, To this man will I look that is of a poor and contrite ſpirit, and trembleth at my Word: For doubtleſſe God hath not cauſed his Word to be written in vain, at a venture, for whomſoever ſhould reade it, but knew not who they were ſhould reade it, but he knew every particular perſon, to whoſe hand his Word ſhould come, and knew his Word ſhould come to my hands, and I ſhould reade theſe very words, and therefore cauſed them to be written in particular for my ſake, though not excluſively. Chriſt died for all his people, yet Paul ſaith, that he loved me and gave himſelf for me, and Chriſt did think particularly of Paul, and ſo of every one elſe for whom he died and gave himſelf up as a Sacrifice and ranſome, particularly p. 194thinking on and intending every one that ſhould be ſaved by his death: If a Miniſter ſhould go to one that is given to Swearing, and tell him of the hainouſneſſe of that ſin, and lay it home to his conſcience in private, it generally doth affect him more then to hear the ſame ſinne reproved in publike, yet he ſhould as particularly apply it then, though he had not in this reſpect ſo much reaſon to apply it, as I have to apply theſe words to mine own ſoul; For the Miniſter doth not nor can actually and particularly intend every one that is guilty of the ſinnes he reproves (for he knows not every particular perſon that is guilty of the ſinne he reproves) as God doth every one that reades his word; Therefore let us take this and apply it to our ſelves, as if p. 195God had ſent theſe words written with his own hand to me in particular: When it is ſaid that the Scripture is written for our learning, &c. Rom. 15.4. I conceive the meaning is not only by way of ſufficiency, but by way of intention, efficacy, and decree, in reſpect of his people, that is, not only that there is a ſufficient matter in Scripture to inſtruct us, but that God did intend and decree that this place of Scripture ſhould inſtruct every particular one of his people that is inſtructed by it.

3. And indeed what is the reaſon that I now reade theſe words, and do now intend to meditate on them? Is it not, or certainly it ought to be, that I ſhould try whether I am ſuch, and whether I have ſuch an heart and ſpirit as p. 196theſe words ſignifie, and if I am not ſo much as I ought to be, that I ſhould humble my ſelf, and be as truly ſenſible and as much affected, and much more, then I am with thoſe bodily infirmities that lies upon me; and if ſo be there were a receit given me, which I had a long time ſought for, and endeavoured to get, being aſſured that if I had it, it would cure me; Surely I ſhould not only reade it, becauſe I might be able to tell others what would cure ſuch a diſeaſe, or to enable my ſelf to diſcourſe of that matter, but I ſhould read it with abundance of joy, and unqueſtionable reſolution to take it: Alas Lord, why do I not reade thy Word ſo alſo, where the unqueſtionable remedies of all ſpirituall diſeaſes are ſet down? Surely it is my ſeaſeleſneſſe of the p. 197miſchiefs of theſe ſpiritual diſtempers that makes me ſo little affected with grief for them, and with joy that I have found out the remedies for them.

4. Bleſſed God, it is no more in my power to know thee by the ſtrength of mine own abilities, if thou doſt not menifeſt thy ſelf and thy truths unto me, then it is for me to ſee the Sunne without the Sunne, therefore Lord do thou take off the Veil that is upon my heart and underſtanding, and that which is upon thy Truths. I reade in thy word that my bleſſed Saviour did rejoyce in ſpirit, and give thee thanks, becauſe thou didſt hide thy Truths from thoſe that were wiſe and prudent, and reveal them unto babes; O that I were of the number of thoſe babes to whom thou wouldeſt reveal p. 198thy Truths: Lord, give me a powerfull, ſpirituall, experimental knowledge of the Truths that are included in theſe words.

5. And holy and bleſſed Father, If thou wilt be pleaſed to let me know thy minde in thy Word, though thy commands ſhould be never ſo croſſe to my corruptions, (my baſe corruptions, which have hindred me from a world of joys, grace, and communion with thee, which if it had not been for them I might had long ago) I will do it by the power of thy might; Lordforbid that I ſhould be ſo wicked as to enquire of thee the Lord (which I do or ſhould do as often as I reade the Scripture;) as we reade the Jews did deſire the Prophet Jeremiah to enquire of thee for them, though they were reſolved before-hand what to do; p. 199Yet they ſaid, they would do whatever thou ſhouldeſt command, whether it were good or evil: Oh that I had at leaſt a heart to reſolve to ſerve thee; If I muſt want, let me want riches, health, liberty, rather then grace; Rather let me want ſtrength then want a will to ſerve thee; I had as good ſinne unwillingly as to do what thou commandeſt unwillingly; Lord, give me truth in the inward parts.

6. Thoſe things that lie plain in theſe words is, that thoſe that are of a poor and contrite ſpirit, that tremble at the Word of God, are highly eſteemed of him; So that poverty of ſpirit, and contrition of ſpirit, and trembling at the Word of God, are the three things that are here ſo highly commended and prized by God.

p. 2007. But now let us ſeriouſly conſider whether we are thus qualified: Am I poor in ſpirit? Thoſe that are ſo have low thoughts of themſelves, and are not troubled that others have low thoughts of them too; They like reproofs better then praiſes; They do not murmure under afflictions, but rather wonder they are no more afflicted; Is it thus with us?

8. Lord, If there be any thing of poverty of ſpirit in me, if I take reproofs well, or afflictions in any meaſure patiently, certain it is, it is not at all from my ſelf: I was born with as proud a heart as any, and certain I am that I did not change mine own heart; Thou takeſt away the ſtony heart we do not give thee it.

9. But alas Lord, I am far from being poor in ſpirit in any meaſure p. 201according to that which thou in thy Word requireſt. My paſſion and the boylings of my heart, my loving to be called Rabbi, and to be eſteemed by others, and many other diſtempers and corruptions of that nature, which I have daily to ſtruggle withal, evidently prove the pride of my heart, nay, and the afflictions that thou laieſt upon me plainly ſhow what the corruption is that thou intendeſt eſpecially to cure, by the Medicine ofttimes one may know what the diſeaſe is; and Lord it is in vain (if there were no other end in it then to manifeſt my diſtempers to thee) for me to confeſſe the ſecret pride of mine heart, the ſtrange windings, turnings, depths, and ſtrange and new Monſters of pride and hypocriſie; that I might daily diſcover in my ſelf; p. 202Alas Lord thou knoweſt theſe altogether, and ſince thou doſt ſo what cauſe have I to wonder that thou ſhouldſt ſhine upon ſuch a dunghill as I am! But Lord, thou that only canſt cure me of this pride and hypocriſie of heart, for my praiers cannot, nay, though I conſider and am convinced of the deſperate wickedneſſe of mine own heart, the vileneſſe of my nature, the abominations of my life, yet theſe cannot work without thee, as a Plaiſter though it be never ſo excellent, laid on the wounds of a dead man, it draws not, it heals not, ſo are all conſiderations and convictions to a dead heart.

2. But alas, what is there in me whereof I ſhould in any meaſure pride my ſelf? For others to have good thoughts of me is no very p. 203ſtrange thing, for ſo they had of the Scribes and Phariſees; but for one that knows the baſeneſſe of his own heart, the carnal grounds, manner, and ends of his actions, and a thouſand other diſtempers and corruptions, for ſuch an one to have high thoughts of himſelf is, one would think, impoſſible, But that as to God nothing is impoſſible, that argues power; ſo to ſuch a heart as every one hath by nature nothing is impoſſible, that argues ſinne; and we have more cauſe to wonder that we have not committed the ſinne againſt the holy Ghoſt, then that we have done the evils that we have; For certainly had God but given us up to the ſtrength of our own corruptions, and to Satans ſubtlety and malice to improve them, we had committed that ſinne long agoe, p. 204and alas, what good doth the high eſteem of others do us? Are we ever a whit the more holy becauſe they think us ſo? Nay, hath it not proved a means to make us more ſinful? God hath abundantly declared his wrath againſt this ſin, by that vengeance which he hath poured out upon Satan for being guilty of it: How many ſevere threatnings are there in the Word of God againſt pride, and how many precious promiſes to thoſe that are humble; The Lord beholds the proud afar off, but to this man will he look that is of a poor and contrite ſpirit, and trembles at his Word.

3. What are the things that cauſe thee to pride thy ſelf? Are they thy gifts either of edification or ſanctification? Conſider that 1. They are very mean, ſcarce any p. 205of thy calling hath weaker gifts of edification, and no Saint under heaven hath weaket gifts of ſanctification. 2. Suppoſe thy gifts were great, O what a heavy account muſt there be for miſpending ſuch talents? What way canſt thou worſe miſpend them then by priding thy ſelf in them? Do men praiſe thee? Alas thou maiſt go to hell with their praiſes, for ſo did the Scribes and Phariſees: Do all men ſpeak well of thee? and doſt thou pride thy ſelf and rejoyce in that? Fear and tremble at what our Saviour ſaith, Woe unto you when all men ſpeak well of you, for ſo did their Fathers of the falſe Prophets. 3. Conſider how unkindely thou dealeſt with God, thou doſt as a woman that ſhould deck her ſelf with the jewels that her husband had given p. 206her, nay, that ſhe ſhould give away theſe Jewels to thoſe with whom ſhe plaied the harlot, the more to entice them, Is not this the act of an imperious whoriſh woman? as God himſelf doth phraſe it, Ezek. 16.30. and do but reade that Chapter, and you ſhall ſee whether you have not abuſed all the bleſſings of God more then they did; They ſpent them in honour to and in worſhiping of Idols, and can one make a baſer Idol in the world to fall down and worſhip it then ones ſelf?

4. Let us conſider what are the remedies of this ſin. 1. Conſider how much hell there is in thy heart, What a baſe and vile wretched nature thou haſt; Conſider what the Scripture ſpeaks of men in their natural condition, and be ſure the Scripture which was p. 207written by the Spirit of God, doth not uſe to do as thoſe vain men do, who when they praiſe or diſpraiſe, care not whether their expreſſions are true or falſe, ſo they be high enough, and they rather ſtrive to ſpeak as much as they can, then as much as they ought; ſurely whatſoever the Scripture hath ſpoken is made good to the utmoſt by thoſe that are in hell, and would by every man on earth, did God withdraw his reſtraining, ſanctifying grace, and were thoſe ſparks of hellfire that is in every one by nature blown up to a flame, and heightned by thoſe ſufferings that are there inflicted. 2. Conſider how little good and how much corruption there is in our beſt actions, from what carnal principles, upon what carnal grounds, and for what carnal ends p. 208we perform our holy duties; ſurely there is more ſinne in our beſt actions then ever yet we have diſcovered in our greateſt abominations: Do but meditate upon thoſe ſeverall conſiderations ſet down in the meditation of our ſins, and it will be a great preſervative and remedy againſt pride. Laſtly, Reſolve with thy ſelf never (unleſs the glory of God may thereby be advanced) to ſpeak or do any thing that may cauſe others to have high thoughts of thee, or at leaſt not to that end; Whatever good duties thou doſt, whether of prayer or alms; &c. as ſecretly as may be, Let not thy left hand know what thy right hand doth. Though thou art exceedingly to be humbled for thy ſins, becauſe they offend and diſhonour God, and ſcandalize Religion, p. 209yet let not this at all trouble thee, that thereby the eſteem that men have of thee is much abated: To conclude, pray earneſtly as if thou wert to pray for thy life, for it is thy life that God would humble thee, deſire God to afflict thee, or uſe any means that he would ſanctifie to that end; and when thou haſt finiſht thy Meditation, conſider what paſſage hath moſt affected thee, and keep it in thy thoughts, that by often thinking of it thou maiſt be humbled and made to be of a poor and a contrite ſpirit, that God may delight in thee, and that thou maiſt delight in him. Now to the King eternal, the immortall, inviſible, and only wiſe God, be honour and glory, for ever and ever. Amen.

p. 210MEDITAT. I. Of the End for which we were Created.

Preparation.

1. BE convinced of and affected with the preſence of God.

2. Deſire of God to aſſiſt thee with his Spirit.

Conſiderations.

1. Conſider, God did not create thee for any need he had of thee (for though thou ſhouldeſt doe all that he commands thee, thou art an unprofitable ſervant p. 211to him, and thou comeſt wonderfully ſhort of doing what God commands) but only to declare and exerciſe his bounty and goodneſſe to thee, in beſtowing upon thee his grace in this life, and his glory in the life to come, but as it is in Deuteronomy plainly ſet down Thou ſhalt love the Lord thy God with all thy heart, and all thy ſtrength, and all thy minde: and to this end he hath enriched thee with underſtanding to know him; Remembrance to be mindefull of him, Will to love him, Imagination to repreſent his benefits to thy thoughts, eyes to behold the wonders of his works, and a tongu to praiſe him, &c. 1. Thou being fully convinced of this, thou wilt plainly ſee that it evidently follows (which is the next thing to conſider) that whatſoever is contrary p. 212to this end, that hinders thee in or from knowing, loving, ſerving, and enjoying of God, muſt be avoided and abhorred as the greateſt miſchief that can befall thee in the whole world. 2. The ſecond thing that plainly follows from this is, That thou ſhouldeſt be little or nothing troubled for the loſſe of any thing, which though thou loſeſt thou maiſt notwithſtanding ſerve God, thou maiſt loſe thy riches and yet thou maiſt be holy, therefore thou muſt not mourn nor grieve for the loſs of friends, of health, &c. 3. Nor muſt thou much deſire and endeavour for thoſe things which no way further thee in this great buſineſſe of knowing, ſerving, and following God, but they are to be accounted ſuperfluous and frivolous.

p. 2132. Conſider the folly and madneſſe of thoſe who live no otherwiſe then as if they had been created for no other end then to drink, and eat, and ſleep, and dance, and game, or to get riches, and ſuch like fooleries. Certainly if theſe people were asked whether they did in their conſciences think that God created them, that they might ſpend their lives in dancing, &c. they could not ſay, yes; None can imagine that hath any underſtanding, that at the day of judgement God will ask them why they did not dance more, and game more, and gain more riches.

3. Conſider ſeriouſly with thy ſelf whether thou liveſt ſutable to the end of thy Creation; think with thy ſelf that when that time which thou ſpendeſt in eating, p. 214drinking, ſleeping, recreation, viſits, vanities, is taken from thy life, what a ſmall pittance is left for God, and for the works of thy particular calling, nay, thy ſleeping, eating, drinking, recreation, ſhould all be done ſome way or other to enable and fit thee the better for the ſervice of God; But alas how ſeldome is it that thou haſt thought of fitting thy ſelf for Gods ſervice by eating, drinking, &c. Nay, how many times haſt thou made thy ſelf unfit for Gods ſervice by ſuch things? Now before thou goeſt any further be fully convinced of theſe truths, and if any ſcruple ſhould remain (which cannot though a man be but truly rationall) argue and pray them away, for though it may be ſome Objections may be too hard for thy arguments p. 215(which notwithſtanding ſeldome comes to paſſe, ſince thy conſideration muſt be of truths ſo plain, evident and obvious, which all grant) yet no ſcruples will be too hard for thy praiers.

Affectione.

1. Be aſhamed and confounded within thy ſelf that thou haſt lived ſo contrary to thine own principles, and that thou haſt minded that little or nothing in doing of it as a thing by the bye, which now thou doſt but ſeriouſly think of it, thou plainly ſeeſt to be the main buſineſſe of thy life, ſaying thus, Alas, O my God, what did I think of when I thought not of thee? What was I mindeful of when I forgot thee? Alas O my Soul, how comes it to paſſe that p. 216we thought of theſe things no ſooner? 'Tis a ſtrange thing that our hearts and the world ſhould ſo far deceive us that we ſhould prefer eveny trifling thing before that which concerns us more then ten thouſand worlds? We have ſerved the world which was not made but to ſerve us.

2. Abhor thy life paſt; Well, I am reſolved to leave you, ye vain and ſinful pleaſures, I will no longer dote upon you, you have but too long bewitcht my ſoul, I might have had a thouſand holy thoughts and praiers, and treaſures of almes laid up for Eternity, which I am ſure I ſhould not have repented of when I come to die, and you vanities have took up my time and ſtole away my heart and thoughts from theſe things: Well, I have enough of p. 217you, I have done with you, for the reſt of my ſtrength and daies I will give unto my God

3. Turn thy ſelf to God, and ſay, Bleſſed God, wilt thou accept of the ſervice of a poor wretch, that hath ſpent ſo much of his time and ſtrength upon baſe luſts and vanities? Nay, ſurely Lord, If thou wilt accept of ſuch a wretch as I am, ſuch a heart, ſuch love, ſuch ſervice as I have, I will give to thee; and for the time to come thou ſhalt be the very joy of my ſoul, and the deliciouſneſſe of my thoughts, and doſt thou indeed entreat and importune me to be reconciled, how wonderfull is thy mercy, that notwithſtanding I provok't thee hitherto daily to thy face, yet that thou ſhouldeſt follow after me to embrace me, whereas what could be expected p. 218but that thou ſhouldeſt purſue me to deſtroy me?

Reſolutions.

Well, by the bleſſing of God I am reſolved that though heretofore I have ſpent whole daies in ſuch and ſuch like recreations, which at beſt are but vanities, for this monethmonth I will either not uſe ſuch and ſuch recreations at all, or at leaſt ſpend no more time any day in them then I do in praier and meditation, and I hope one day the Lord will work in me ſuch a heavenly frame of ſpirit, that praier and meditation ſhall be in ſtead of a thouſand recreations; David was of that temper, for he ſaith, that he will go to God his exceeding joy, and that the Law of God was dearer to him then p. 219thouſands of gold or ſilver, and that his heart was ready to break for the very deſires and longings that he had after God; O my Soul that will be a rare time when it ſhall be thus with us; Why ſhould David love God more then we? He forgave David much, but he hath forgiven us more, well O my ſoul, if thou wilt pray hard, and follow hard after God, thou little knoweſt what he will do for thee, and the joys that he hath laid up for them that love him even in this world are unſpeakable and glorious.

Concluſion.

1. Pray: Lord, thou knoweſt the decitfulneſſe of my heart, the ſtrength of my corruptions, and the multitude of ſnares and temptations p. 220which encompaſſe me on every ſide, eſpecally when I am in worldly employments in company, thou knoweſt how ſubject holy flames are to go out, therefore be thou pleaſed by the holy breathings of thy Spirit to keep theſe holy fervours of love from being quencht; 'tis not the ſtrength of my reſolutions that can enable me to reſiſt temptations; if I am not kept by the mighty power of thee my God, I am loſt.

2. Praiſe God, bleſſed be thou O God for any heavenly motion or deſire that hath been wrought in me, thou might'ſt have ſuffered me as thou doſt thouſands (I have provoked thee as much as they) never to be convinced of, or affected with theſe truths, tis thy wonderful mercy that thou didſt make p. 221me for ſuch a bleſſed end as the enjoyment of thy ſelf, and much greater mercy that thou haſt let me know ſo much, but moſt of all that thou haſt given me a heart to deſire and endeavour after it, Bleſſe the Lord, O my Soul.

3. Acknowledge thy failings, alas Lord, whatſoever is wrought in me that's good, had been farre greater, but that I am green wood to the ſparks of thy love; Lord, pardon the iniquity of my holy ſervices; My higheſt and moſt inflamed thoughts of thee are unworthy of thee: it is well that I have thee to love, whom I need not fear loving too much.

After the Meditation is ended,

1. Think with thy ſelf which of theſe truths, or what paſſage of this Meditation did moſt warm thy heart and affect thee, and fix it, p. 222and treaſure it up in thy thoughts, keeping it (as it were a noſegay in thy hand, to ſmell unto all the day.

2. Set down this that thou haſt reſolved to ſpend no more time in ſuch a recreation then thou ſhalt ſpend in praier and Meditation.

3. Go unwillingly from this duty, and do not ruſh into worldly buſineſſes, but look to thy heart which is a ſlippery deceitful thing.

MEDITAT. II. Of the Mercies of God.

1. BE convinced of and affected with the preſence of God.

2. Pray, beg of God that he would put ſuch conſiderations and p. 223thoughts into thy heart, that thou maiſt be ſo convinced of and affected with his goodneſſe, that thou maiſt love, praiſe, and ſerve him.

Conſiderations.

1. Conſider how much thou art engaged to God for bodily mercies, he hath given thee thy ſenſes, ſight, hearing, and other parts of thy body; If thou didſt want thy ſight, what wouldſt thou give for it if thou waſt Emperour of the world? How many thouſand pounds wouldſt thou give? A Diamond is not therefore worth no more then 6^d becauſe a poor man can give no more: if thou ſhouldſt reckon up what thy hands, feet, health, liberty were worth, to what a vaſt Surn would they ariſe? Thou haſt all theſe p. 224things from God, thou haſt not them from thy Parents, they knew not before thou wert born whether thou ſhouldſt be male or female, thou maiſt ſay to God as David did, In thy Book were all my members written.

2. Conſider what faculties of ſoul God hath given thee; What a miſerable condition are mad men in, thoſe that are born naturall fools; thou art well, and thouſands are ſick, thou haſt plenty when thouſands beg their bread.

3. Conſider what ſpirituall mercies God hath given thee; how many thouſand poor ignorant Heathens are there which never heard of God and of Chriſt, who were born and bred where the Goſpel is not preached, but worſhip the devil, but thou dwelleſt in the Sunſhine and under the p. 225droppings of the Goſpel, and are not theſe great mercies and unvaluable? If thou doſt not value them, it argues ſo much the greater goodneſſe in God to beſtow them upon thee; nay, hath not God made thee to know him? he hath not only given thee the light of the Goſpel, but eyes to behold it.

4. Conſider the greatneſſe of God; Why ſhould he look after thee, nay, why doth he not deſtroy thee? Thou art but a worm, nay, a viper: why doth he let thee hang upon his hand of providence, and not ſhake thee off into hell fire? As we walk we do not ſtep out of our way, to avoid cruſhing a worm to death: if we ſee an adder or ſuch a venomous creature, we go out of our way to deſtroy it; God hath not dealt p. 226ſo with thee, but when thou haſt run from God he hath called after thee, and would not ſuffer thee to periſh though thou wouldeſt; and when thou haſt come againſt him with thy ſinnes and thy rebellions, he hath ſtood with ſtretched out armes to embrace thee, Are not theſe miracles of mercy, O my Soul? how many mercies doſt thou receive from God, even at that very time when thou ſinneſt againſt him?

5. Conſider the innumerable multitude, the infinite greatneſſe of his mercies, and the wonderful love wherewithall he beſtows them: How precious are thy thoughts toward me O God (ſaith David,) I am ſure thou haſt juſt cauſe to ſay ſo alſo, O my ſoul. The mercies that God hath beſtowed are wonderful, but thoſe p. 227that he hath promiſed are farre greater: What manner of love hath the Father beſtowed upon us, that we ſhould be calledth Sons of God! Now we are the Sons of God, and it doth not appear what we ſhall be; That he ſhould make us his Sons is very much; but that he ſhould not ſpare his own Sonne that he might ſpare us, is beyond all admiration.

Affections.

Admire the goodneſſe of God; Lord, what is man? what is ſinful man that thou ſhouldſt ſo regard him? What am I that am the worſt of men? why art thou ſo good to me that have been and am ſo bad? When I was in my bloud to the loathing of my perſon, thou ſaidſt unto me in my bloud Live; nay, not only when p. 228I was weltring in my own bloud, but in the bloud of Chriſt, thou ſaidſt unto me, Live; What did I ever do to deſerve thoſe mercies? or what have I or can I do to requite them? As thy glorious Name ſo thy mercies are extolled above all praiſes.

2. Admire thine own ingratitude; Have I ſo requited my God O my Soul, as to return rebellions for mercies! Hath God heaped upon me ſo many glowing coals of love and mercy, and is my heart ſtill frozen? Muſt God only be a looſer by his bleſſings? If man (who is bound to do me good when it lies in power) beſtows a ſmall courteſie on me, how doe I thank him whenſoever I meet him? but though God (who is no way engaged) of his free grace beſtows thouſands of thouſands p. 229of bleſſings, how do I live in the midſt of them without ever regarding of them? Nay, my ingratitude is ſuch that I make God a looſer by his mercies: If thou Lord hadſt made me to beg my bread, I ſhould have been more thankful for one daies food then I am now for a years; Are his mercies leſſe becauſe they are continued? Alas O my Soul, how fooliſh are we? We do even daily provoke God to take away his bleſſings, becauſe we will not prize them while we have them; and then there is another thing wherein we do wonderfully ill, if God doth but lay any affliction upon us, and take away but one mercy, in ſtead of being thankful that we have enjoyed it ſo long, and that he hath not taken away all, we murmure and repine, and p. 230rob him of all the praiſe that is due for the reſt of the mercies we enjoy. Alas, what doth God require of us for all his mercies but this, that we ſhould love him with all our heart, ſoul and ſtrength?

3. Stir up thy heart to praiſe and thankſ-giving; Bleſſe the Lord O my Soul, and all that is within me bleſſe his holy Name; Forget not all his Benefits, who forgiveth all thine iniquities, who healeth all thy diſeaſes; Who redeemeth thy life from destruction, who crowneth thee with loving-kindeneſſe and tender mercies: Not love God, not praiſe God O my Soul? why what could God require leſſe at thy hands then theſe? I have heard of one that being delivered out of a great and long deſertion, had much ado to ſtay within doors and not run into the ſtreets and ſtay every p. 231one ſhe met, that ſhe might tell them what God had done for her ſoul: How do the Angels love and praiſe God to all Eternity? and why ſhould the Angels love and praiſe God more then I? He never forgave them one ſinne, he hath forgiven me thouſands, 'tis true they are in glory, ſo ſhall I be too if I be not unthankful for the mercies I have received.

Reſolutions.

I am reſolved for the time to come to ſing Pſalmes oftner, I have not enough delighted in that duty: 'Tis ſtrange that that which is the happineſſe of heaven I ſhould finde ſo little delight in: well, for this next MonethMonth I will ſpend one hour a week in meditating upon the mercies and love p. 232of God; His mercies are enough, and great enough ſurely to take up ſo much time, for in heaven Eternity is little enough to admire them.

Concluſion.

1. Pray, deſire God that he would by his Spirit blow theſe coals of mercies, that he may enflame thy heart with love and joy and praiſe of him; alas otherwiſe the judgements of God will not affect us, nor the mercies of God enflame us; 'tis the Spirit that quickeneth, elſe mercies will not profit.

2. Praiſe God, Call upon thy ſoul again and again, awaken thy heart, let it not be ſo drowſie at a work of ſo great importance.

3. Acknowledge, that were thy heart ought, thy mouth and thy p. 233heart would be filled with the praiſes of God, acknowledge that is no want of matter, and motives of praiſe in the truths which thou haſt conſidered, but thy heart is ſo dead that nothing almoſt will work upon it.

After the Meditation is ended think with thy ſelf what truths did moſt affect thee, &c.

2. Write down thy reſolution, &c.

3. Go unwillingly from this duty.

p. 234MEDITAT. III.

Of Sin.

1. BE convinced of and affected with the preſence of God.

2. Deſire God to aſſiſt thee in this Meditation.

Conſiderations.

1. Conſider ſeriouſly how much God abhors ſinne, and how odious it is to him; this you may ſee both by what God hath ſaid and what God hath done to ſhew the abhorrence of it.

2. Sinners, it is ſaid that God loatheth them, and they lothe God, Zec. 11.8. and God by his Prophet crieth out, ſaying, O do p. 235not this abominable thing which I hate; How often doth God profeſſe his hatred of ſinne? if one ſhould ſpit in a mans face, or lay toads or Serpents in his boſome, or whatſoever you could imagine, it could not be ſo abominable to him as ſinne is to God, he hates it more then we hate hell; how can we know any ones hatred of any thing but by his expreſſions and his actions, ſuppoſe you ſhould ſee one take ſome curious, coſtly, or rare diſh of meat which he loved above any meat in the world, and becauſe there was ſome ſmall crum of another meat which he had an antipathy againſt, he ſhould fling all with violence and deteſtation away, were not this enough to ſatisfie you that he abhorred that meat, a crum whereof made him p. 236abhor that which he ſo much loved? Suppoſe you ſhould ſee one take a Watch, whoſe wheels and all the reſt were cut out of intire Diamonds, and ſpying ſome little ſmall, and almoſt indiſcernable ſpider in it, ſhould fling it to the ground with ſo much violence that he ſhould break it all to peeces, it would evidently argue how much he deteſted a ſpider: What excellent Creatures are Angels, and yet becauſe a ſinne though but of thought was found in them, how doth it caſt them like lightning into hell! Suppoſe further thou ſhouldſt ſee the meekeſt, wiſeſt man, and lovingſt Father in the world, taking his Son, and ſcourging of him with rod after rod, until that he wereall of gore bloud from head to foot, and though he cried out and begged of his p. 237Father to ſpare, yet he would not ſpare him, but ſcourged him to death: Would you not ſay that the Sonne had done ſomewhat that the Father did wonderfully abhor? Hath not God dealt thus with Chriſt? Did he not chaſtiſe him until he ſhed bloud from the Crown of the head to the ſole of the feet? Did not Chriſt die under his correcting hand? Did not Chriſt cry out again and again, Father if it be poſſible let this cup paſſe from me? And did he not love Chriſt more then any Father loved his Sonne, and all this becauſe Chriſt was guilty of ſinne, though but as a Surety; theſe things are not inventions of wit or rhetorick, but reall truths; If the deſtroying of Sodom, Gomorrha, Jeruſalem, Angels, and the moſt part of Adams poſterity, and p. 238the whole world, ſave eight perſons; If the Sufferings of Chriſt be not enough to ſatisfie thee of Gods hatred of ſinne, then thou maiſt go on to thy own deſtruction: but know this that it will be bitterneſſe at the laſt.

2. Conſider what thou doſt when thou ſinneſt, every ſinner doth virtually put heaven and Chriſt, and God, and his favour and loving kindeneſſe, and all his promiſes in one ſcale, and that pleaſure, profit, or honour which ſinne promiſeth, with a wounded conſcience, the torments of hell, the wrath of God in the other ſcale, and doubtleſſe virtually a ſinner chooſech ſinne with all theſe miſchiefs, before the ſervice of God with all his mercies. It is as if a ſinner ſhould ſay, Rather then I will not ſatisfie my baſe p. 239luſt; I will part with God, with Chriſt, with heaven and all, I will ſuffer his wrath, let God do his worſt I will have my will; Every obſtinate ſinner doth in his heart ſay thus, and though now thou little imagineſt it, yet at the day of judgement this will be made as manifeſt to thee as if it were writ with a beam of the Sunne; Things that now ſeem leſſe conſequent, ſhall then be made evident: A wicked wretch that ſees one of Gods people hungry, naked, impriſoned, and doth not relieve him; he little thinks that is all one as if he had ſeen Chriſt ſo, and not reliev'd him; but at the day of judgement Chriſt will make it manifeſt unto him.

3. Conſider how often thou haſt ſinned againſt God, Every p. 240unconverted man doth nothing elſe, his plowing is an abomination, all his imaginations are only evil and that continually: Nay, though thou art one of Gods people, yet David cries out, that his ſinnes are more in number then the hairs of his head, and doſt thou think thy ſinnes are fewer then Davids? How many years haſt thou lived? how many daies, hours, minutes? thy ſinnes are more; The Hour-glaſſe that runs hath not ſo many ſands in it as the ſinnes that thou committeſt in that hour; If thou doſt not beleeve this conſider, that there is not one of thy thoughts, words, actions, but is polluted with abundance of ſins; If thou ſaiſt [Our Father] ſince thou doſt not ſpeak it with that reverence, attention, fervency, faith, love, joy, confidence, p. 239admiration of his goodneſs, and many other which we are engaged to have, when we call God by the Name of Father, thou becomeſt guilty of all the contrary ſins, and many more that are not named, in ſpeaking that one word in thy prayer not as thou oughtſt. Fear not making thy ſinnes ſeem greater or more than they are.

4. Conſider further for what trifling vanity, nay for what baſe things that thou wilt be aſhamed to own before men, thou haſt loſt God, loſt thine own ſoul, if thou returneſt not, and haſt brought on thy ſelf more miſeries than the tongue of man can expreſs, or the heart of man conceive: there is nothing that thou ſeeſt with thy eyes, or heareſt with thy ears, or feeleſt with thy hand, is more certainly true than this. But alas, becauſe p. 240thou haſt heard it ſo often, and God of his infinite goodneſs and patience hath not made thee yet to feel the ſtroak of his juſtice, and the miſery due to ſinne; thou wilt not believe him, though his threatnings be never ſo clearly ſet down and with much earneſtneſs.

5. Conſider againſt what precious mercies, what ſweet love, what bleſſed experience, holy inſpirations, what abundance of means, ſtrong reſolutions, precious promiſes, clear light, &c. thou haſt ſinn'd.

Affections.

1. Pray to God to help to a further ſence of the ſinfullneſs of ſinne.

Bleſſed God, muſt all theſe conſiderations paſs as a Serpent on a p. 241ſtone without making any impreſſion upon my ſoul? Lord give me an affecting knowledge of the ſinfullneſs of ſinne, and not have ſuch ſlight thoughts of ſinne as I have had; but grant that I may eſteem of ſinne as thou eſteemeſt it.

2. Talk with thine own ſoul about this matter. O my ſoul are theſe conſiderations true or falſe? if thou thinkeſt them falſe, bring thy objection, ſhew wherein the error lies, which thou canſt never do; but if they be true (as certainly they are) how comes it to paſs that we have made nothing of ſinne? 'tis in vain for us to put off the ſenſe of our ſinnes untill it be too late.

3. Be confounded and aſhamed in the preſence of God; Alas O Lord my God, as a thief is aſhamed when he is taken, or as a woman p. 142is aſhamed when her adulteries are found out by her loving husband; ſo and a thouſand times more I deſire to be confounded and aſhamed in thy preſence, when I conſider, how abominable my life hath been; and how that I have committed my abominations even in thy ſight, and provokt thee to thy face; and had not thy patience and mercy been infinite, thou couldſt never have ſtood out againſt ſo many provocations: I had been in hell roaring and blaſpheming long before this day; and then I had been paſt prayers, and paſt mercies, and paſt pardon: What ſhall Iſay unto thee O thou preſerver of men? to excuſe my ſinnes I cannot, I have nothing but the multitude of thy tender compaſſions, and thy free grace in Jeſus Chriſt to flie unto; Lord lay p. 243my ſinnes home to me to humble me, and to break my ſtony heart, but lay them not to my charge to condemn me. If thou hadſt not in thy word promiſed forgiveneſs to ſinners through Jeſus Chriſt, I could no more hope to obtain pardon, than even the devils themſelves.

Reſolutions.

It is enough O my ſoul, and too too much, that we have been undoing our ſelves and provoking God thus long: that we have as it were with all our power pull'd down the vengeance of God upon us, and as it were kindling his wrath againſt us, but he hath not ſuffered his whole diſpleaſure to ariſe, nor ſuffered us to periſh though we would; bleſſed be his Name that we have not committed p. 244the ſinne againſt the holy Ghoſt; which we certainly had done, had he given us up to the ſtrength of our own corruptions, and to the power and malice of Satan to improve them to our deſtruction. Is it true indeed that God ſaith, Yet return, and I will ſave thee, doth he ſtand with ſtretcht out arms? doth he indeed ſtand with ſtretcht out arms to imbrace us? is it poſſible he ſhould be ſo gracious to forgive ſuch and ſo many ſinnes, and of ſuch long continuance? Well, bleſſed be God, we will go unto him, and never offend him more. We will hereafter whenſoever we are tempted unto ſinne, ſay, What ſinne againſt ſuch love, ſuch mercy, ſuch experiences? offend that God that hath pardoned us? that hath done ſuch things for us, and is not content p. 145with that, but hath promiſed to do more? I will not hereafter ſtand parlying with temptations, but I will cry out unto God, and ſay; Lord help me, for I ſuffer violence, and in particular, I am in ſome meaſure ſenſible that I pray not with that fervency and reverence as I ought to do; for the time to come, I ſhall (by the bleſſing of God) mend that: I am too paſſionate, well, ſince God hath been ſo gracious, as to forgive ſo many, ſo great, ſo grievous ſinnes, that mine own heart is not able to underſtand their vileneſs or number; I will not hereafter be troubled when I hear my neigbour or underling, or when I hear my fellow N. uſe ſuch or ſuch taunting words againſt me, I will not be provoked by this or that deſpite or contemptuous p. 246trick, that he or ſhe doth uſe againſt me, but rather I will endeavour to ſay or do ſuch a thing, to gain his good will, and to pacifie his anger conceived againſt me; for certainly his injuries are not comparable to my ſinnes; and yet God forgive me them, there is a difference between I. N. and me, I am reſolved I will go to him, and be reconciled this very day; or if I cannot, I will pray for him and ſpeak well of him this very day, if I have occaſion to ſpeak of him at all: howſoever I will pray for him now.

Concluſion.

1. Pray: deſire God that he would increaſe thy deteſtation of ſin, and that thou mightſt as well hate ſinne as leave ſinne, and that p. 247he would not let any ſpark that hath been kindled by his own Spirit go out in thee: Say unto him; Lord, I do not beg riches, I can go to heaven without them, pleaſe thee without them; but I beg of thee grace, and ſtrength againſt corruptions, pardon of ſinnes, if thou denieſt me theſe, I am undone.

2. Praiſe God: Bleſſed be thy Name that my heart hath been in any meaſure affected with the hatred of ſinne, that I have in any meaſure known and conſidered the things that belong to my peace; thou mightſt have ſuffered me to drop into hell, and never to have thought of it before I had been there, but thou haſt not dealt ſo with me.

3. Acknowledge thine own unworthineſs of ſo great patience p. 248as God hath exerciſed towards thee; thine inability to think any of thoſe good thoughts that thou haſt had, &c. as is in the firſt Meditation.

After all, think what paſſages moſt affected thee.

2. Write down thy reſolutions, &c.

3. Go unwillingly from the duty.

MEDITAT. IV. Of Death.

1. BE convinced of and affected with the preſence of God.

2. Pray for his aſſiſtance.

p. 249Conſiderations.

1. Canſt thou not remember that thou wert by ſuch an one when he died, didſt thou not ſee how his countenance failed, his eye-ſtrings broke; how he grew weaker and weaker, at laſt grew ſpeechleſs; how he throtl'd in the throat, how his teeth grated, how he ſweated and ſtrugled for life, and at laſt gaſpt, and died: conſider that thus thou muſt do likewiſe, how ſoon the Lord only knowes; that thou art well now is nothing, that thou art young and ſtrong now is nothing, for how many are there that have been ſtrong, and well, and as young as thou, within a very few dayes after have been in their grave. That thou muſt die is certain, p. 250when, where, how, none knows but he that made thee: only this is true, that generally men die ſooner then they expect.

2. Conſider that there will be an end of the world as to thee; thou muſt leave riches, friends, wife, children, houſes, lands, and thine own body alſo. Thy friends may ſtand weeping by, but they cannot prolong thy life one minute.

3. Conſider that when thou comeſt to die, it will certainly not repent thee that thou haſt ſpent ſo much time in prayer, ſo much in meditation, ſo much in holy duties; it was never known ſince the world began, that any one did then ſay, O that I had pray'd leſs; though theſe holy duties now ſeem irkſome and troubleſome to thee, doubtleſs then they ſhall p. 251bring more comfort to thee, then all thoſe riches and vanities in which thou haſt ſpent ſo much time and took ſo much delight in. Theſe things are certain and infallible; our underſtandings cannot, (O that our lives did not) deny them.

Conſider how that the deareſt frinds thou haſt in the world, will haſten thy filthy carkaſs out of the doors; they will ſcarce dare to ſtay with it alone, but ſay as Abraham did, Let me bury my dead out of my ſight: and then how ſeldom will they think or ſpeak of thee; or if they do, what good will it do thee.

5. Conſider, alas, poor man whether will thy ſoul go then, to hell or to heaven: doſt thou know to which? doeſt thou not think thou ſhalt go that way which thou p. 252haſt gone all thy life long? if thou haſt walkt in the wayes of hell, how canſt thou imagine that at the end of that journey thou ſhouldſt arrive at heaven.

6. Conſider what good will all thy wealth, all thy pleaſures, all thy vanities do thee at that day? they will all vaniſh as doth the morning dew. Alas who knowes not all theſe things, and yet not one of a thouſand conſider and lay them to heart, and to know theſe truth and live unſuitably to them, doth but add to our folly and madneſs: O that they were wiſe, ſaith God, that they would conſider their latter end. Theſe ſerious conſiderations of our death, and preparation for it, is one of the chiefeſt points of wiſedom in the world.

7. Conſider if thou miſcarry p. 253in this great work of concernment, viz. thy death, thou art undone for ever. If thou mighteſt live again and mend that errour which thou committedſt in thy dying ill, than there were ſome hope, but it is appointed for all men once to die, and but once.

Affections.

1. Abhor ſinne; It is you and you only that can make that hour miſerable unto me; Alas, O my Soul, though we now have ſlight thoughts of ſuch and ſuch ſinnes, through the deceitfulneſſe of Satan and our own hearts, yet at that hour if we had a thouſand worlds, we would give them all, for that which we have ſo little regarded while we live, viz. that we had kept a ſtrict Communion p. 254with God, and watch over our own hearts.

2. Deſpiſe the world; O ye vanities and fooleries of the world, why ſhould I ſpend my time and ſtrength in following after you? What have ye done for me, or what can you do? when I ſhall ſtand moſt in need of comfort, you will not only prove vanities but vexation of ſpirit: Solomon hath tried you, and he hath from his own experience, and from the teachings of the Spirit, hath told me that you are but vanity, and all men when they come to die ſet their Seal to this Truth: Shall I to mine own deſtruction yeeld to your enticements? why ſhould I not have the ſame opinion of you now, as I certainly ſhall have when I come to die?

p. 2553. Humble thy ſelf before God and caſt thy ſelf into his arms of love; beg wiſedom of him; every night I am a day nearer my grave then in the morning; I am nearer to it but Lord make me fitter for my grave, and when that hour ſhall come, let it not come as a thief in the night to rob me of all my comforts, and rather then that hour ſhould not be an happy hour, let my whole life be nothing but affliction and miſery; Alas Lord, if thou denieſt me this Petition what wilt thou give me? Thou haſt ſaid, O that they were wiſe that they would conſider their latter end, and I ſaid, Lord teach me ſo to number my daies that I may apply my heart to wiſedom.

p. 256Reſolutions.

O my Soul, ſince things are thus, let us not reſiſt known truths, ſhall we neglect theſe truths becauſe they are plain; if they are abſtruce then we doubt them; If they are plain ſhall we deſpiſe them? Doſt thou not know how ſoon thou ſhalt die, then what have we to do that muſt be done before we die, do it with all thy might, for the night comes wherein no man works: My children are not yet ſufficiently inſtructed in the waies of God, I will ſet apart half an hour in a day to inſtruct them for this monethmonth, or give ſo much to the poor every time I miſſe: there is ſuch a neighbour or acquaintance who goes on in wicked waies, and my words have ſo much power p. 257with him, that I am confident if I do earneſtly beg of God to bleſſe me in the work, and take him privately, and lay before him his danger, and preſſe him to holineſſe, he may be wrought upon, I have omitted it hitherto, but I am reſolved ſometime within a week to take ſome opportunity to ſpeak ſeriouſly and home unto him, or give ſo much to the poor, and ſo every week give ſo much to the poor, until I have ſpoke with him, &c. And ſince it ſo much concerns me to be prepared for death, I will every day make it one ſpeciall clauſe of my praier to begge of God that he would fit me for that hour, and I will lay up treaſury in heaven by giving to the poor, and make my ſelf friends of this unrighteous Mammon, that when I fail they p. 258may receive me into their habitations.

Concluſion.

1. Pray, Beg of God that he would encreaſe in thee ſtrong, ſpiritual apprehenſions of death, and that the thoughts of death might imbitter every unlawful pleaſure to thee; Say unto God, Lord, how few daies are between me and eternity, whether of horrour or of glory, I am not yet fully ſatisfied; It is a ſad thing that a thing of ſo great concernment I ſhould be uncertain of; O bleſſed God, let this Meditation ſo work upon me that I may not ceaſe to pray unto thee, and to examine my ſelf, and uſe all holy means for the making of my calling and Election ſure; For very ſhortly I ſhall be paſt praying, paſt examining; p. 259for when thou ſhalt ſummon me out of this life, then I muſt come to judgement, therefore thoſe reſolutions that I have made of walking more ſtrictly, give me grace to perform them to the utmoſt.

2. Praiſe God, bleſſed be thy Name O God for any inward motions of thy Spirit that thou haſt afforded me, and for any, &c.

3. Acknowledge thy weakneſſe, &c. bleſſed God if my heart were not ſo baſe, ſo hard, ſo vile, that it alwaies hindereth me either in holy duties, or from holy duties, it were not poſſible but that ſuch ſerious truths, ſuch powerfull, ſpirituall, practicall truths, ſhould have wrought ſo mightily upon me, that I ſhould never from this very hour be deceived any more with the vanities of the p. 260world, but ſhould have ſet my ſelf and made it my buſineſſe to prepare for that great day, &c.

After all, 1. Think what paſſages moſt affected thee.

2. Write down thy Reſolutions, &c.

3. Go unwillingly from the duty.

MEDITAT. V. Of the Day of Judgement.

1. BE convinced of and affected with the preſence of God.

2. Beg of God that he would enable thee ſeriouſly to think of, firmly to believe, and ſtrongly to be affected with the truths concerning the day of Judgement.

p. 261Conſiderations.

1. Conſider how dreadful and terrible that day would be when the Sea ſhall roar, when the very powers of heaven ſhall be ſhaken, when Chriſt ſhall come with thouſands of his Angels in flaming fire: when an Angel came down from Heaven to rowl away the ſtone, the Souldiers that watched there became as dead men; nay, the holieſt men that have liv'd have been exceedingly afraid, when at things of farre leſſe terrour then thoſe things are which will be at the day of Judgement; For Moſes himſelf did exceedingly fear and tremble when he heard and ſaw the terrible ſigns that were at the giving of the Law, and the bleſſed Apoſtle, Heb. 12.21. became as a dead man when he ſaw Chriſt p. 262not in flaming fire as he ſhall appear at the day of Judgement, Rev. 1.17.

2. Conſider that at the day of Judgement ſin will appear out of meaſure ſinful, for then it will appear with all its aggravations, for the Majeſty, holineſſe, and mercies of God will appear in their perfect glory, Men ſhall then know what it is to ſinne againſt God, our Ignorance of God now makes us ſo ſenceleſſe of the ſinfulneſſe of ſinne, but when God ſhall appear like himſelf how ſhall thoſe ſinnes that men now make light of make them run mad with deſpair.

3. Conſider O my Soul, that thoſe excuſes that now quiet thee will not ſerve at that day, nay, thou wilt be aſhamed to own them.

p. 2634. Conſider how ſtrict an account God will require of thee at that day, if only thy groſſer abominations that are odious in the ſight of all men ſhould be brought to judgement; but the ſmalleſt ſinne that ever thou committeſt, every idle word, and every vain thought, the very grounds, manner, and ends of thy moſt hely performances ſhall then appear more dreadfully ſinfull then now the moſt crying ſin that ever thou committedſt doth.

5. Conſider that every one of thy thoughts, words, and actions whether good or evil ſhall be brought to Judgement, even thy moſt ſecret and unknown ſins to thy ſelf or others. Conſider O my Soul what ſhame and confuſion will cover thee at that day, doſt thou not remember that at p. 264ſuch and ſuch a time what thou didſt in ſecret: Suppoſe all thoſe ſinnes that ever thou committeſt in private ſhould be known to all in England, or ſhould be writ on thy forehead, that all that ſaw thee might reade them, wouldeſt thou not be aſhamed to come into any company? but what is this to that which ſhall be at that day, when all the ſecret ſinnes ſhall be publiſhed before all, Men, Angels, and God himſelf; theſe are not inventions of men to terrifie thee, but truths of God to reform thee.

6. Conſider how fully and clearly thou ſhalt be convinced that day of thy ſinnes, thoſe with whom thou haſt committed them will witneſſe againſt thee, thy deareſt Friends that thou hadſt in the world muſt and will teſtifie againſt p. 265thee; nay, Satan that tempted thee to thoſe ſinnes, and God that forbad thee thoſe ſinnes, nay, thine own conſcience (which then will as perfectly remember every ſinne with its aggravating circumſtances as if it were but then committed) will be a ſwift witneſſe againſt thee; this will be that worm that dies not; a clamorous and a wounded conſcience are inſupportable even in this life, but neither are the clamours ſo loud, nor the wounds ſo deep and peſtilent as then they will be.

7. Conſider the dreedfull Sentence of Condemnation that God will paſſe upon the wicked, viz. Go ye curſed into everlaſting fire prepared for the devil and his Angels; Wicked men know not now what it is to depart from God, but then they ſhall know; for p. 166God before Men and Angels in fury poured out, to bid them be gone, and call them Curſed wretches, who knows the horrour of it? If the wrath of a King be as the roaring of a Lion, what will the wrath of God be? Conſider further, that word is everlasting fire and eternity; How dreadfull art thou further to have ſuch miſerable Companions as devils, if the devil ſhould appear to thee when thou art alone how couldſt thou bear it?

8. Conſider the ſweet Sentence that ſhall paſſe from the gracious mouth of Chriſt to his people, viz. Come ye bleſſed of my Father inherit the Kingdome prepared for you from the foundation of the world: and how ſweet will thoſe words be, when in the midſt of all their fears and troubles the righteous p. 267ſhall hear that Sentence of abſolution; What abundance of comfort have the people of God when God manifeſteth and gives them his loves even in this life, and ſeals them to the day of redemption, and lets them ſee their names written in the Book of life, giving them full aſſurance that he is theirs, and they are his; but alas, all thoſe joys may not be compared to theſe: the teſtimony of our own conſcience, and the witneſſing of the Spirit, the manifeſtations of his love, and the ſmiles of his countenance are not ſo clear, ſo full, ſo laſting, as they ſhall then be, no more to be compared to them then the light of the Sun is to that of a ſpark of fire: for Chriſt to call us bleſſed, is more then for all the world and for all the Angels in heaven to call us p. 268ſo: doubtleſſe it did exceedingly affect Daniel when the Angel told him that he was greatly beloved, Dan. 9.23. If thou hadſt a thouſand worlds O my ſoul, wouldeſt thou not give all for this, that God would ſay ſo to thee; Well, if thou wilt be watchful over thy waies, live holily, love and believe in Chriſt, and repent, the day will ſhortly come when Chriſt ſhall ſay that and much more.

Affections and Reſolutions.

1. Tremble O my Soul when thou thinkeſt of theſe things, Why are not thou exceedingly affected with the thought of them; haſt thou ſuch a full aſſurance, or is thy life ſuch that thou needeſt not p. 269fear; Was not Moſes and John as holy as thou? Was not John the beloved Diſciple, and Moſes one with whom God ſpake face to face, and yet they trembled: O my Soul, it is much to be feared that it is ignorance and infidelity not a Goſpel-aſſurance that makes thee ſo ſenceleſs; nay; it is infallibly certain, that whoſoever lives wickedly and trembles not at the thought of judgement, it proceeds from a conſcience ſeared with a hot Iron.

2. Admire and be aſtoniſht at the miſerable condition of all thoſe that live without God in the world, ſuch are all they that repent not and beleeve not the Goſpel.

3. Examine and try thy ſelf O my ſoul, Let us judge our ſelves that we be not judged; We may p. 270eaſily know what Queſtions ſhall be put to us that day, we muſt be judged by the Word of God, then let us judge our ſelves by it now; do we indeed ſtrive to enter in at the ſtraight gate; May that which we do in the ſervice of God be truly called ſtriving or no? Can a ſaint praier be called ſtriving or no? when every temptation at the firſt aſſault overcomes thee, and thou fighteſt not a ſtroak; Is this ſtriving? Is this to fight a good fight? and reſiſting unto bloud? Do we think that God at the day of judgement will avouch this ſtriving? nay, can our own Conſcience think it ſo now? Be not deceived God is not mocked.

4. Pray, O bleſſed God, thou that art the great and juſt Judge of all men, be pleaſed to fit and prepare me for that, that that day p. 271may not come ſo as a thief in the night as to rob me of all my comforts, deal with me how it ſeems good in thy eyes, afflict me, chaſtiſe me, only let me be ſaved in the day of the Lord.

5. O my Soul, Let us truly conſider what we are to do, and how we are to live, that when others at that day ſhall call to the hils and to the Mountains to fall upon them, and to hide them from the wrath of the Lamb, we may lift up our heads becauſe our ſalvation draweth near: Well, O my ſoul, I reade in the Word of God that the neglecting to judge our ſelves and the judging of others, are two ſinnes that will cauſe all thoſe to be judged and condemned that live in them, therefore I am reſolved by the gracious aſſiſtance of the Spirit of God for the time p. 272to come, never to cenſure or judge any one, as I have done; and frequently to examine my ſelf, and as frequently and ſeverely to judge my ſelf as formerly I have uſed to cenſure and judge others, and to uſe as much lenity, mildeneſſe in judging and cenſuring others, as ever I did in cenſuring my own waies, and if. I doe ſpeake ill of any one, I will, if I remember it when I am before the Throne of grace, not only begge pardon of my ſin in raſh judging, but as much as in me lies make him ſome reſtitution by putting up as many praiers for him as I have ſpoke evil things of him: and let us further reſolve of my ſoul, and by thy bleſſed aſſiſtance O God. I am reſolved, and do promiſe before thee for the time to come frequently, and I beſeech p. 273thee that I may alwaies do it before I do or ſpeak any thing, conſider whether I dare own that action or that word at the day of judgement, and if I dare not own it, I will not dare to do or ſpeak it; and when at any time I think of omitting of any holy duty, and think that ſuch or ſuch an excuſe will ſerve, I will bring it before the Judgement Seat of God, by ſeriouſly conſidering with my ſelf whether in my conſcience I think that God will take that for a ſufficient excuſe at that great day: For the Concluſion of this Exerciſe I referre you to the Concluſions of the former Meditations, for I am loth that this Manuall ſhould ſwell too much.

p. 274MEDITAT. VI. Of Hell.

BE convinced of and affected with the preſence of God.

Conſiderations.

1. Conſider O my ſoul the greatneſs of theſe torments; certainly if God ſo heavily afflicts his own people as he did Job, Heman, and divers of his people who have been in diſſertion many years: How ſad are the expreſſions of David, he ſaith he roar'd for the diſquietneſſe of his ſoul: And how many ſad expreſſions has Job, that he had not time to ſwallow his ſpittle; and how that he choſe rather a ſtrangling then life, and p. 275many other exceeding ſad expreſſions, which could never have proceeded from an holy man, who is ſet before us as a pattern of patience, if his afflictions had not been very great: and Heman ſaid, that the terrors of the Lord were ſo great, that he was almoſt diſtracted with them: and ſo from his youth up untill that time that he writ that Pſalm. Pſal. 88. If this be done to the green tree, what ſhall be done to the dry? And if God chaſtiſe his people with ſuch rods, what ſcorpions ſhall the damned be ſcourged with? and if the righteous have been thus afflicted, toſſed with tempeſts and not comforted, where ſhall the wicked and ungodly appear? what ſhall the portion of their cup be? even the dregs of the vials of Gods wrath; for upon the wicked he ſhall rain p. 276ſnares fire and brimſtone and a horrible tempeſt.

2. Conſider what the ſufferings of Chriſt were; if we do truly and ſeriouſly conſider how much thoſe words ſignifie, when our Saviour ſaith, My ſoul is heavy to the death, we ſhall be help'd to underſtand what our Saviours ſorrows were. If the wiſeſt, holieſt and patienteſt man in the world, who was not oppreſſed or diſtempered at all by reaſon of any bodily diſtemper of melancholy, I ſay, if ſuch a man ſhould come to an intimate boſome friend, and with a ſad countenance ſhould tell him that he was even ready to die, becauſe of the abundance of grief and ſadneſs that lay upon his ſpirit, would not this argue that his ſorrowes were exceeding great? eſpecially when his friend never p. 277heard him to complain in all his life, though the injuries and ſufferings had been very great all along: If he ſhould further ſay unto his friend, I beſeech you to watch with me; ſurely it would argue an heart overwhelm'd with grief. Now I ſay for our Saviour to ſay ſo to his Diſciple, and afterward to ſweat bloud, O what unknown ſorrows did our Saviour feel! How then is it poſſible for the wicked to eſcape, when God ſpared not his own Sonne though he was but a ſurety; and thoſe ſorrows that made him groan, will cruſh thee to pieces; Woe be to that man that is to ſatisfie the juſtice of God in his own perſon.

3. Conſider O my ſoul the ſad aggravating concommitants of theſe torments; every member and faculty both of body and ſoul p. 278ſhall be tormented: here if our head akes, may be our heart doth not ake; if we have the Stone, we have not the Gout, or if both them, yet not ſome other torturing diſeaſe; or if the whole body be tortured, yet one may poſſeſs his ſoul in patience; but to have a tortured body and a wounded conſcience, who can bear it? beſides all this, none can help, none will pity thoſe that are in hell; nay what is the height of miſery, that way God himſelf ſhall in the midſt of all their roarings and tortures, laugh at their calamity when it comes as deſolation and as a whirlwind upon them.

4. Conſider ſeriouſly what Eternity means; for ever, ever, ever, to be tormented, is an an overwhelming conſideration: to lye under the torture of the Stone but p. 270one night, how tedious is it; but to be tormented to all eternity, O it is the hell of hells.

Affections and Reſolutions.

Be aſtoniſh'd and tremble at the wrath of the Lord: Alas O my ſoul why doſt thou not tremble as Felix did, when thou conſidereſt theſe things, why art not thou more ſenſible of the power of his wrath? do not the foundations of the earth tremble, and the pillars of Heaven ſhake when he is angry; and how comes it to paſs, that thou art ſo little affected with theſe things? haſt thou full aſſurance of the favour of God? when was it ſealed? ſurely the very poſſibility that theſe things ſhould p. 280come upon us, ſhould very much affect us.

2. Pray: O bleſſed God, thou that haſt the keyes of death and of hell, take pity on me; and though I neither underſtand nor am ſenſible in any conſiderable meaſure either of the miſeries of hell or of my own danger in falling into them, Lord how thou knoweſt both, let the bowels of thy compaſſion earn towards me, and never ſuffer me to fall into that devouring fire, and into thoſe everlaſting burnings: bleſſed be thy Name that I am on this ſide of hell, if thou hadſt caſt me into that place of torment, as I have daily provoked thee to do, I had been paſt hopes, paſt prayers, paſt mercies, paſt repentance; I beſeech thee O Lord that thou wilt chaſten me, that I may not be condemned p. 281with the world.

3. Deſpiſe and abhorre the ſinfull vanities and pleaſures of the world: O vain world there is nothing in thee but ſinne and miſery, temptations, vanity and vexation of ſpirit, and are thy vain profits and pleaſures ſo much to be valued, as for them to dwell in devouring fire? and are the pleaſures of ſinne that are but for a ſeaſon, ſo much worth, that for them we ſhould dwell in everlaſting burnings? Have we not had frequent experiences, that the ſorrowes we have had for committing of ſinne, have farre exceeded the pleaſures that we have had in committing of it, and ſurely the terrors of an awaked conſcience, are not to be compared with the horrours of the damned, and other inſupportable and endleſs miſeries p. 282of that place of torment.

Come O my ſoul, let us not deceive and flatter our ſelves with vain and falſe hopes of the mercies of God: it is true, God is very mercifull to them that fear him, and we may be ſure of this, that if we do ſincerely deſire and endeavour to ſerve him, that we ſhall finde his mercies as much above our thoughts and expectations of them, as the heavens are above the earth; but if we ſlight them and are careleſs of his ſervice, and turn his grace into wantonneſs, let us not deceive our ſelves with vain words, for becauſe of theſe things comes the wrath of God upon the children of diſobedience: and thoſe that live ſo, ſhall ſurely finde, that at that day the mercies of God will not ſerve at all to mitigate, but abundantly to juſtifie the p. 283wrath and fury of God that he ſhall pour out upon the wicked: then they ſhall pay for every mercy they have received, and the riches of his deſpiſed goodneſs ſhall but increaſe the treaſures of his wrath: therefore O my ſoul, ſince theſe things are ſo, what are we to do? why do we not fear him that can caſt both body and ſoul into hell? The Prophet Habacuc, when he did but think but of ſome temporall judgements that God had threatned, rottenneſs entred into his bones. If indeed the love of God did conſtrain us, ſo that we did from a principle of love make conſcience of ſinne, ſo that we never offend God, it were well; but ſince we plainly find that it is not ſtrong enough alone, let us not fear to call in and improve the conſideration of the torments of p. 284hell to deter us from ſin; the motive is imperfect but not ſinfull; our great work we have to do in the world, next to the glory of God, is to avoid hell, and obtain heaven, and to reſiſt our now three great enemies the world, the fleſh and the devil, who endeavour day and night to drive us headlong into perdition. If any one in the world, much more if the devil ſhould appear to us, and offer us ſuch a ſum of money if we would give him our ſouls that we might be damn'd, we think we ſhould abhorre him and his offer; but alas doth not every one that uſeth by extortion and violence either getteth or keepeth what is not his, do the ſame thing? his damnation it as certain and as infallible, though more ſecretly and inviſibly contrived by Satan, as if p. 285Satan ſhould viſibly appear to him and he make a contract with him: therefore O my ſoul let us take heed of the wiles of Satan, for he generally works by the world, and the fleſh to deceive us, therefore let us now reſolve by the bleſſing of God to look upon the world and the fleſh, to be as dangerous and implacable enemies as Satan himſelf, let us not endeavour to pleaſe the world by vain diſcourſes, by omitting what God commands, or doing what he forbids: Let us not be troubled but rather rejoyce; when we are revil'd and ſcorn'd for righteouſneſs ſake; For the time to come when I am to do any religious duty, I will not ſo much as conſider what men will judge or ſay of me, nor endeavour to make the world my Friend, ſince God himſelf p. 286hath ſet enmity between us; and as for the fleſh I am ſure we are no debters unto that, we have paid it farre more then ever we owed it, therefore for the time to come I will rather abſtain from lawfull, then uſe unlawfull pleaſures, and I will take heed not only of thoſe pleaſures that are unlawfull in kind, but thoſe alſo that are unlawfull in degree: and that I may better avoid unlawfull pleaſures, I will ſometimes abſtain from thoſe that are lawfull; and having ſeriouſly conſidered, I am convinc'd of this, that I have not made conſcience enough in the matter of ſleep, I have not redeem'd the time from that, nor have enough conſidered the ſinfulneſs of it, but like the ſluggard that Solomon ſpeaks of, have turned upon my bed as a door upon the hinges, therefore p. 287henceforth I ſhall endeavour to get as much time from ſleep, as the health and ſtrength of my body will permit: and becauſe I am confident that if the damned were in their natures changed, and were to live again on earth, they would think it a bleſſed change, to change their howlings into ſinging of Pſalms, and their roarings into Prayers, nay if they were to live Methuſelahs age upon the rack: Therefore whenſoever I am at any time tempted to be weary of this labour of love that is to be undertaken in the hardeſt duties of religion, I will endeavour to ſhame my ſelf out of that temptation, by thinking thus with my ſelfe, that hell is ſo much worſe then we can ſuffer in this world, either in Gods ſervice or for Gods ſervice; that it were not only a deſperate p. 188wickedneſs but madneſs, for the avoiding of the one to fall into the other. For the concluſion of this Meditation, obſerve the Directions and Inſtances of former Meditations.

MEDITAT. VII. Of Heaven.

1. BE convinced of and affected with the preſence of God.

2. Pray to God to aſſiſt and enable thee in the work.

p. 289Conſiderations.

1. Conſider O my ſoul the wonderfull greatneſs and incomprehenſibleneſs of thoſe joys. For 1. Conſider what great things God hath given to wicked men in this work, what vaſt dominions, power, wiſedom, learning, majeſty, and indeed as to the things of the world as much as their hearts can deſire; if God gives ſuch things to Doggs and Swine, what may we think are the dainties of that banket which God feaſts his children withall.

2. Behold the earth and the Heavens in the height of the beauty of the Spring, and in the ſtrength of the glory of the Sunne, how delightfull a ſight is it to behold the works of Gods Creation p. 290here below, the commonneſs of this ſight much abates the delight and wonder of it; but doubtleſs if a man that were born blind ſhould when he had attained to the full perfection of his age and underſtanding, be placed in a Paradiſe as Adam was, and ſhould ſee as ſoon as his eyes were opened, the earth adorned with all manner of curious flowers and trees laden with all manner of fruits, and the Sunne ſhining in its full ſtrength, how wonderfully delightfull would ſuch a ſight be? and if the footſtool of God be ſo rich, how glorious is his throne.

3. Conſider the wonderfull manifeſtations and joyes that God hath beſtowed upon his people in this life, they are unſpeakable and glorious: Some have cried out, Lord, either withhold p. 291thy comforts, or enlarge the veſſel, for I am not able to bear my joys. We read of Daniel, that the manifeſtations that God gave him, drunk up his ſpirit, and made him ſick ſome dayes after, Dan. 8.27. Such joys have been ſo great, that they have ſweetned the bittereſt perſecutions; they have made them clap their hands for joy in the midſt of flames, and cry out in the raviſhment of their ſpirits, O ye Papiſts you talk of miracles, but here is a miracle, I am in the midſt of theſe flames as in a bed of Roſes. But alas what are the joys that God communicates to his people in this life, they are but as the drop of the bucket to the whole Ocean: the Apoſtle tells us, that it doth not appear what we ſhall be. We would give if we had it a thouſand worlds, one would p. 292give all to enjoy theſe ſpiritual ſanctifying raviſhment of ſpirit one day; If theſe then are ſo ſweet, what are thoſe things that thou haſt lay'd up for them that love thee!

4. Conſider, that God hath prepared theſe joyes, on purpoſe to glorifie his goodneſs, and power, and wiſedom, in preparing joys for his people worthy of his magnificence and love; he doth it for that end, that he may be glorified and admired in all his Saints; and what cannot infinite power and wiſedom, and what will not infinite love and goodneſs do, when they ſet themſelves to prepare an entertainment, and to beſtow a reward that may ſet forth their greatneſs? What do Kings do in ſuch caſes? that which is accounted a feaſt amongſt p. 293mongſt poor people, is a rich mans faſt. If the ſtrength of this conſideration were drawn forth, it would wonderfully affect us.

2. Conſider wherein theſe joys conſiſt for the negative part of them: There will be no ſickneſs, no pain, no death, no temporal miſery or imperfection; nay, there ſhall be no ſinne, no temptations nor corruptions, no deſertions, no imperfections of graces, or duties, or comforts. What would a poor ſoul give to be delivered from this body of ſinne and death; there we ſhall ſee God cleerly, fully, everlaſtingly; there our enjoyments ſhall be incomprehenſible, our union wonderfull and inſeparable, and all ſhall be eternal. What a world of difference is there betwixt a dead carcaſs, and the ſame body when he liv'd? when it is p. 294dead, it is ſenſleſs, gaſtly, filthy: how beautifull, how active, how many rare endowments had it when it liv'd? and all theſe proceeded from the union of the ſoul with it; and if the ſoul which is but a poor creature by its union, doth communicate ſuch rare things to the body, what do we imagin will be communicated both to the body and the ſoul, when God ſhall be more neerly united to them then they are one to another; when they ſhall be made more capable of receiving, and God will be more abundant in communicating.

p. 295Affections and Reſolutions.

1. Admire the love and goodneſſe of God; O bleſſed God from the beginning of the world men have not perceived by the hearing of their ear, nor have they ſeen with their eyes, nor have any underſtood, ſave only thou O God, what thou haſt prepared for them that love thee; how haſt thou commended thy love to us, that we are thy Sons, but it doth not yet appear what we ſhall be; O the length, and breadth, and height, and depth of thy love that cannot be known; Lord, what are our duties, or what are our perſons that thou ſhouldſt ſo highly reward them and us; our beſt p. 296righteouſneſſe is as filthy rags, and for us we are worms, nay, a generation of vipers; Is it not enough that thou doſt not ſhake us off from thine hand of providence into hell fire, but that thou ſhouldſt lay ſuch Vipers in thy hoſome, and warm us with thy love; Is it not enough for thee to forgive us our rebellions, but that thou ſhouldſt give us ſuch bleſſings: were it not a miracle of bounty and goodneſſe, for thee to bid us ſeriouſly to conſult and think what to ask of thee, and thou wouldſt give it us, though it were to the half of thy Kingdom, but that thou ſhouldſt ſet thy wiſedom on work in preparing, and thy liberality in beſtowing ſuch incomprehenſible rewards that we could neither ask nor think, but as farre as the heaven p. 297is above the earth, ſo are thy thoughts of love above our thoughts; For thee to give thy Kingdom, thy Chriſt, thy ſelf, theſe are acts of goodneſſe; that art infinitely above us, yet worthy of thee, that delighteſt to magnifie thy goodneſſe, that rejoyceſt over thy people as the Bridegroom rejoyceth over his Bride.

Deſpiſe the World, What are the things of this world O my Soul, what is there here to be deſired but ſinne and miſery, ſnares and temptations, vanity of vanities, and vexation of ſpirit, one hours communion with God, and the joys of the holy Ghoſt, that he hath given to his people in this world, are worth more then the world can know of; Why do we ſpend our ſtrength and money for p. 298that which is not bread, and our labours for that which doth not ſatisfie: O vain world, God hath outbidden thee, thou offerſt trifles, he offers me heaven for my love and ſervice, though my love be unworthy, too little for him, yet it is too much too good for thee.

3. Long for and breathe after heaven; 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, when ſhall I come and appear before God, when ſhall I be delivered from my abſence from thee, and from mine ignorance of thee; Make haſte O my beloved, and be thou like a Roe or a young Hart upon the mountains of Spices: The Spirit ſaith Come, and the Bride ſaith Come, and the p. 299Bridegroom ſaith, Surely I Come quickly, even ſo come Lord Jeſus, come quickly.

4. Encourage and ſtir up thy ſelf to the love and ſervice of God; Come O my Soul, Let us be ſtedfaſt and unmoveable, alwaies abounding in the work of the Lord, foraſmuch as we know that our labour is not in vain in the Lord; Let us not be weary of well doing, nor of the labour of love, for we ſhall reap if we faint not; We have known and in ſome meaſure endeavoured to ſerve God thus many years, were it not a ſad thing for the want of continuing one year, one monethmonth, it may be but one week, or one day more I ſhould loſe all my hopes and expectations of glory: God forbid; O my Soul, Let us encourage our ſelves in the Lord, p. 300we are not kept by our own but by the mighty power of God through faith to ſalvation; and be thou aſſured of this that the firſt minute thou art in heaven, thou ſhalt have ſuch full meaſure, pres't down, heapt up, and running over, that thou ſhalt break forth in the Songs of joy and praiſe to all Eternity, magnifying, admiring and adoring God that ever he gave thee leave and grace to ſerve him, then ſhalt thou ſee, and ſo thy experience ſhall make thee confeſſe with joy and wonder, that the light afflictions and labours of love that thou endureſt in this life, are not worthy to be compared to the joys that ſhall be revealed in thee; When at any time thou beginneſt to be weary look to the price of thine high calling, and when thou comeſt to heaven thou p. 301ſhalt admire, when thou ſeeſt how abundantly thou art over-recompenſed, and thou wilt have juſt cauſe to ſay, Lord, what is this that thou haſt done for me, alas, what were the things that I either did or ſuffered in thy ſervice, what were my filthy rags that thou ſhouldeſt give me ſuch a robe and Crown of glory; O my Soul, what if we do weep, now the time is at hand when God will wipe all tears from our eyes.

O my Soul, theſe things cannot be beleeved and ſlighted, and underſtood and neglected; If thou doſt not beleeve them, what is the reaſon? Are they too glorious things for God to beſtow upon ſuch wretched ſinners? why doſt thou ſet bounds to the goodneſs of God, and ſay, Hitherto thou ſhalt go and no further, nay, doubtleſſe p. 302ſince God hath ſaid that he will do that which ſhall glorifie his goodneſſe to his people, the incredibility of it makes it more credible, but if thou art convinced of the truth, why art thou not affected with the excellencies of theſe joys? doſt thou not relliſh them? well, For the time to come I will meditate more of theſe things, I will by giving to the poor lay up my treaſures in heaven, I will part with ſuch and ſuch vain delights for it, I will ſpend more time and communion with God in praiſing, admiring, and adoring of him, that if it be poſſible by frequent performing of theſe duties, I may at laſt taſte and relliſh the incomprehenſible ſweetneſſe of them, that I may be enamoured more of heaven, and becauſe all my endeavours are p. 303in vain, if the Lord reveals not theſe things unto me, therefore I will beg of God that he will diſcover the riches of his goodneſſe to me, I have not been carefull enough nor ſenſible enough of ſins of omiſſion, when I have had no juſt thing to take up my thoughts, yet I have not thought of thee; henceforth when my heart is affected with thy excellencies, thy love, thy mercies, I will praiſe thee, when it is not, I will pray to thee that it may, and for my Maſter-ſinne mine iniquity, I will be moſt frequent in thoſe duties that are moſt contrary to it; I will eſpecially in my reading of Scripture, take notice of, and write down thoſe places and thoſe examples that are moſt proper for the cure; I will ſpeak againſt my iniquity, that if it may be I may p. 304thereby the more engage my ſelf to leave it.

MEDITAT. VII. Of the Excellencies of Chriſt.

1. BE convinced of and affected with the preſence of God.

2. Deſire of him who onelyonly can, to manifeſt the Excellency of Chriſt unto thee.

Conſidrations.

1. Conſider that if the holieſt man that ever lived lived near thee, what high expectations wouldſt thou have of his carriage and conference, when thou ſaweſt his zeal and patience, &c. But no p. 305man lived ever without ſinne; Therefore ſuppoſe an Angel ſhould take upon him humane nature, and live amongſt us, with what enflamed expreſſions and affections would he ſpeak of God, of Heaven, and every thing that is ſpiritual; But alas, his carriage, his holineſſe, his wiſedom, were as nothing in compariſon of Chriſts; For there was not any word or action that ever Chriſt ſpoke or did, that if all the Angels of Heaven had ſtudied and ſet down how it ought to have been done, or they themſelves ſhould have been to have done it, they could not have equalled it, nay, even God the Father had he taken our nature, he would not have ſpoke or done any word or thing which ſhould have had (in reſpect of it ſelf or any circumſtance) more p. 306holineſſe or wiſedom then Chriſts words and actions had, ſo that certainly in this reſpect he that ſaw Chriſt ſaw the Father, as he him ſelf ſaith.

2. Conſider the wonderful wiſedom of Chriſt, Certtainly he was greater then Solomon; For though he was the humbleſt man that ever lived, yet he himſelf ſaid ſo, nor did it any more argue pride in Chriſt to ſay that he was wiſer then Solomon, then it would have argued in Solomon that he knew more then a new-born babe. When his moſt moſt malicious and cunning adverſaries came to enſnare him in his words, ſo that they thought it were impoſſible for him to ſay I or No to their Queſtions, without extraordinary prejudice to himſelf, yet he anſwered with ſuch admirable wiſedom p. 307and innocence, that they went away aſhamed of their folly; Nay, when Satan himſelf came and ſet upon him with his ſubtleſt temptations that he could poſſibly finde out, yet our Saviour without deliberation and ſtudy, immediatly anſwered him ſo fully that he could not ſo much as reply but was fain to fly to another temptation; and no marvell for he was the wiſedom of the Father.

3. Conſider the wonderful and exceeding holineſs of Chriſt when he was in the height of all his Agonies and Sufferings, he abated not any thing of his love and confidence in God; For his Sufferings did not make him forget or diminiſh any thing, no, not in the leaſt circumſtance of his graces, or of any thing that the Law required at his hands: To be ſo freely p. 308willing to have that Agony continue, which was unſpeakable, and as the torments of Hell (if his Father pleaſed) was more then if thoſe in Hell ſhould freely ſubmit to endure the torments they ſuffer. The holineſſe of thoſe in heaven is not comparably ſo much greater then the weakeſt Saint on earth: As the Holineſſe of Chriſt was greater whileſt he lived on earth then that of thoſe in heaven; Nay, all the Saints on earth are fil'd from his fulneſſe; For he is the Fountain that conveys to his Saints as they are able to receive the infinite Ocean of the holineſſe of the God-head; No marvell that the Angels when they ſaw his glory, cried out, Holy, Holy, Lord God of Sabbaths.

4, Conſider, that notwithſtanding all theſe infinite Excellencies p. 309in Chriſt, he thought it no robbery to be equall to the Father, yet how exceedingly did he humble himſelf, and how gracious was he: The pooreſt man or woman in the world, nay, the greateſt ſinner that truly repented, with what love did he receive them: He was the Son of Righteouſneſſe from whom the Angels receive their glory, and yet he diſdains not to ſhine upon ſuch dunghils as we are; It is ſtrange O my Soul, to conſider how willing Chriſt was to pleaſe every one; only provided it was in things that were not for their hurt that deſired them; Many times, nay, moſt times, when others were with him, when he in reſpect of himſelf only would have done otherwiſe, yet he did as their deſires required, Rom. 15.3. The Apoſtle p. 310ſaith, even Chriſt pleaſed not himſelf, many times when he was hungry; If any came to him that needed Inſtruction, or if he were ſleepy and any came to him that needed conſolation, he would abſtain from meat and ſleep that he might do them good; It is not ſo with great men, but it was ſo with Chriſt who was the great God.

Affections and Reſolutions.

1. Admire the Excellencies of Chriſt, O bleſſed Saviour, thou art the chiefeſt of ten thouſand; Thou art altogether lovely, Thou haſt a Name above all Names that at thy Name every knee ſhould bow; Thou Lord art ſet at the right hand of the Father in the p. 311heavenly places; Farre above all principality and power, and might, and dominion, and every Name that is named, not only in this world, but alſo in that which is to come; Thou art the brightneſs of thy Fathers Glory, and the expreſſe Image of his Perſon; Conſider O my Soul, what can theſe words mean, Surely if God commanded all the Angels to worſhip him, when he brought him into the world, how much more ſhould we for whom he hath done much more admire and adore him in Spirit and in Truth.

Be confounded and aſhamed that thou art not more affected with theſe things: Doubtleſſe O my Soul, It is not for want of excellency in Chriſt, for he is the Lord of glory, but for want of a clearer Faith in thee to behold p. 312his excellencies; If the Scripture had not ſpoke the thouſandth part of Chriſt as it doth, how could thy thoughts have been lower of him then they are; how could thy heart be more ſenceleſſe: It is a ſhame that every vanity ſhould ſteal away our hearts from Chriſt, much more abominable is it that our very ſins that murthered him ſhould ever prevail with us in the leaſt.

Pray, Bleſſed God 'tis not in man by all his wiſedom and induſtry to know or be affected with the Excellencies of Chriſt, if thou doſt not reveal them; If I had a thouſand worlds they were too ſmall a price for ſo great a mercy; O ſhew me thy ſelf and thy Sonne and it ſufficeth; And now O my Soul, are the Excellencies of Chriſt nothing unto us? Do we indeed p. 313admire them? Surely all is but meer words and vain thoughts, if we do not ſtrive as farre as we may to imitate him in thoſe Excellencies, for which we pretend to admire him; Are we patient as he was, meek, humble, holy, who when he was reviled reviled not again, &c. We do but deceive our own ſouls in giving glorious titles and ſpeaking high things of Chriſt, and in the mean while not endeavour to transform into his Image; It is impoſſible we ſhould love him for his patience and holineſſe, and not love patience and holineſſe, not yet never care to practiſe and get them; Therefore for the time to come the life of Chriſt ſhall be the example whereby I ſhall endeavour to frame mine: And that I may the better do ſo, I will reade over eſpecially p. 314the New Teſtament, and obſerve in every particular what Chriſt did, how he ſpoke to his Friends, to his Enemies, how he demeaned himſelf in every action, whether civil or natural, or Religious, how in all his Relations; And when I have written them down, I ſhall often peruſe them, and ſhall endeavour in every action that I do, and word that I ſpeak, to remember if I can, whether there be any parallel inſtance in the life of Chriſt, if there be, I ſhall make that my patern, and do likewiſe, but if there be none that I can think of, then I would do that which in my conſcience I think Chriſt would have done in like caſe.

For the Concluſion I refer you to the Directions and Inſtances of former Meditations.

The Concluſion of the whole.

I Found a great deal of difficulty in writing this ſmall Treatiſe of Meditation, not in the doctrinal or directory part, becauſe Chriſtian experience and ſtudy are things by which that party is managed, but in the ſetting down of inſtances and examples therein I found the difficulty to lie: For Meditation is an harder work then to give Directions thereunto; aand I have generally found it eaſier to ſtudy a day then to meditate an hour, but of all the kindes of Meditation whereof Inſtances are ſet down in this Book, I found the greateſt difficulty in thoſe of Solemne Occaſionall Meditations, they conſiſting for the moſt part of praier, which the devout ſoul when it hath ended forgets, ſo that if one might gain a world when the heart is overwhelmed with grief or inflamed with love, or raviſhed with joy, one could not remember the powrings out of the ſoul: In ſuch caſes one may ſay of ſuch Meditations as S^t Paul ſpeaks of thoſe glorious things which he ſaw when he was wrapt into the third Heavens; they are neither lawful, nor poſſible to be uttered, many times the ſecrets in our communion with God, are of that nature that it is not lawful by reaſon of that ſcardal, nor poſſible to utter, becauſe the affections being ſo intenſly employ'd invention, memory, and intellectual actings of the Soul, during that time do almoſt quite ceaſe, and indeed whoſoever goes about to invent inſtances of Meditation, if it be only a learned man and not holy, his ſtudies may exceed his actings that way, but if it be an holy experienced Chriſtian, as his inward thoughts of love, joy, grief, and admirings of God are above all that his tongue doth or can utter, ſo thoſe ſecret expreſſions which he uſeth between God and his own ſoul, when his thoughts are full of heaven, and of God, are much beyond what he can invent, or by ſtndy expreſſeth; Therefore ſince thoſe Meditations that are fulleſt of devotion cannot be remembred, to ſet down Inſtances of Meditations, except one ſhould take them from ſome Saint as he was powring out his ſoul before God in ſecret; one can never ſet them fully down in ſecret I ſay; For the ſoul is never ſo free, nor may be before others as with God alone, and the truth is, if I had not had theſe Inſtances of Solemn Meditation by me, I think I ſhould hardly have ſet down any of that kinde; I ſhould only have referr'd him to the Pſalms, It was ſo that I wrote theſe from the mouth of one to whom though unſeen, I was oft times ſo near that I could hear his ſecreteſt devotions, if uttered though but with an ordinary voice, I am very confident for his part, he thought that none but God and his own Soul were privy to his Praiers, I have ſometimes conſidered it as a caſe of Conſcience, whether it was lawfull by ſtealth to hear, and afterwards to publiſh the private Meditations of others, but conſidering how much advantage it may bring to others, and how the party himſelf can ſuffer nothing in it, his Name being concealed by me, I reſolve to publiſh them, beſides I very well know (as I ſaid before) that the ſpiritual expreſſions between God and ones own ſoul in ſecret, are forgotten almoſt as ſoon as ended; It is very unlikely that any ſhould remember them ten years after, as the moſt of theſe are: I thought good to give an account of this matter, leſt I ſhould be thought to have that holy frame of heart which many of the expreſſions in theſe Meditations argues that he had that uſed them, and arrogate to my ſelf that which is farre from me.

If any ſhall be offended at the brevity and ſhortneſſe of my Directions for this great and weighty buſineſſe of Meditation, I ſhall only ſay thus much as to that:

1. That I am not willing to overcharge or affright new beginners (for for ſuch I do very much intend this Treatiſe) with too great a number of particulars.

2. I would not have this ſwell above the bigneſſe of a Manuall, for I have often obſerved that when one hath perſwaded ſome to buy ſome Book, and told them it hath been but a ſmall price, it hath been almoſt as ſtrong a motive (the ſmalneſſe of the price) as the goodneſſe of the Book: and I would not be willing that both theſe Motives ſhould be wanting to the Buying of this Book.

As for the plainneſſe of the Stile or matter, I ſhall thus excuſe it, if it oughto be excuſed, I wrote this for the meaneſt and ignoranteſt ſort of Chriſtians that they might buy, and underſtand it, that they might buy it, I have made it a Manuall that they might underſtand it, I have made it plain, and ſpoke to them in their own language, and to the Learned I ſay if any ſuch ſhall reade this Treatiſe, Indocti repiunt coelum, and though I highly prize Learning, yet I know that as to praier and meditation, and all other acts of devotion wherein we keep a ſtrict Communion with God, and watch over our own ſouls, an experimental knowledge and acquaintance with, and inflam'd affections towards God will more avail us then all the Learning in the world, and doubtleſs it is not generally ignorance in thoſe that live under Ordinances, but the non-improvement of the Truths we know, that will undoe us, if we did but improve theſe plain truths, viz. that God is, that there will be a Day of Judgement, that we muſt die, that we ought to love God with all our heart, with all our ſoul, with all our minde, with all our ſtrength, that we ſhould do as we would be done to; I ſay, if we did but improve theſe into practice, we ſhould attain to more holineſſe then if we knew a thouſand times more, and left thoſe truths (as generally men do) by them, as things forgotten, I doe very much think that the truths of Religion have been ſpun into too fine a thred of late daies, and ſome have obſerved that fewer have been converted of late years then formerly, when fundamentals have been plainly, powerfully and practically preſt upon the conſcience, it is an errour to think that notions ſo they be ſpirituall, cannot be too acute or ſpeculative; I have one thing to entreat of the Chriſtian Reader, and it was one end of publiſhing this Treatiſe, that I might with it publiſh theſe my deſires, the thing that I am to requeſt of you will neither be charge nor trouble, It is your frequent, ſerious, fervent praiers that I deſire of you; I know it is us'd too much as a complement among Chriſtians, to deſire prayers of their Chriſtian friends, and they are too often ſuperficially promis'd, and too ſeldom conſcienciouſly perform'd, nor would I have thee whoſoever thou art that feareſt God, account this my Requeſt as a thing of courſe, and that it is at thy liberty to grant it or no, for ſuppoſe a poor diſtreſſed man overwhelm'd and almoſt ſwallowed up with the ſenſe of his miſeries and wants, ſhould with tears and ſtrong importunities begge relief of thee; Doſt thou think it were an arbitrary thing (when it was in thy power) to relieve him or not? Mightſt thou not juſtly expect that the the next time thou wentſt to pour out thy ſoul before God, that he ſhould keep by him the denial that thou gaveſt that poor man, and give it thee when thou in the diſtreſſed thoughts of thy heart, madſt thy praier to him, and doſt thou think that the Lord will hold thee guiltleſſe, when one whoſe afflictions are many corruptions, ſtrong temptations to … ſhall in the anguiſh and bitterneſſe of his ſpirit deſire thy praiers, and thou refuſe or neglect: Conſider whether at the day of judgement thou wilt have any ſufficient excuſe to pleade; I have ſometimes thought that the Bils that have publikely been put up for the praiers of the Congregation have been too little regarded, it may be they have been too cuſtomarily and formally put up, it may be ſo, but it is not good for us to be Judges of evil thoughts, little do we know what terrouts and fears, and anguiſhes of ſpirit overwhelm them, while they are ſo little regarded by us, O that we were ſenſible of others afflictions and ſorrows whether ſpiritual or temporal, as they themſelves are, and as we would have them to be of ours were our ſouls in their ſouls ſtead, and if the Lord ſhould ſo by his providence order it as to bring us into thoſe ſtraits which we ſaw our Brother in, and would not afford him ſo much as our prayers, may we not juſtly expect that the next time that we our ſelves are in ſtreights, our conſciences ſhould take up a Parable and taunting Proverb againſt us, and ſay as Joſephs Brethren did we are verily guilty concerning our Brother, in that we ſaw the anguiſh of his ſoul, when he beſought us and we would not hear, therefore is all this diſtreſſe come upon us; And that which I would deſire thee to begge of God for me is, That he would give me ſincerely to aim at his glory in all my actions, but eſpecially thoſe that belong to my Miniſtry, that I might not be as a broken veſſell, and that he would give me greater diſcoveries of and love to himſelf and the Lord Jeſus Chriſt; and that he would give me gifts, and ſtrength, and wiſedom, opportunity, and a heart to ſerve him, and mercies ſuitable to my wants, that mine afflictions may be ſanctified, my temptations conquered, and my corruptions mortified.

One thing more I am to requeſt of thee, that is to do what I know too much neglected by my ſelf, and I fear by others; Thou art to pray for a bleſſing upon thy ſelf when thou readeſt this Treatiſe, and that God would make it a bleſſing unto others alſo into whoſe hands it ſhall come: I deſite you that you would help me with your praiers in this particular; When we do but take our ordinary daily bread we crave a bleſſing, how much more when we do things that concern our eternall good; When we take a Book to that end ſpiritually to benefit by it, do we think that it is in our own power, or in the power of any Treatiſe that we reade, (without Gods aſſiſtance) to do us good; Nay the Word of God it ſelf is but a dead Letter, if the holy Spirit be abſent when we hear or reade it: But that thou ſhouldeſt deſire a Bleſſing upon thy ſelf in reading of this Book is not all I requeſt of thee, but that thou wouldeſt alſo extend thy prayers further, even for others, that it may be alſo for their edification whoſoever ſhall reade it; For as we are to pray that every Sermon we hear may be for the ſpirituall advantage of others as well as of our ſelves; It holds alſo in reading of Treatiſes of Devotion.

FINIS.

End of the text · Thomas White, The Art of Divine Meditation (1655)