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TREATISE 

O F 

DIVINE 

Meditation , 

By that Faithful Servant 

of Jefus Chm\? 

Mr. fOHJ^ 'BALL, 

Late Minifter or the Gofpel 

p at Whltmore in Staff erdfhirfi. 
Publifhed by Simeon Ajhe^ Preacher of 
the Gofpel ac At*ftws> London. \ 

jolli. i. 8. This Book tf 'tbt Law (ball not depart 
out of thy month, bit thoufhalt meditate there, 
in day and night? that thou m.iytft obferve to 
do according to all that is written therein : for 
then thou fh alt m^ thy way profperous, and 
then thoujhalt have good Cuccefs. 

Gen. 14.6}. Andljaac went out to meditate in. 
the field at the eventide. 



LONDON , Pnntcd tor H. Mortloc^ at the 

Phoenix in St. VauU Church-yard, neer the 

Little North-door. \66o. 



A 



O0OwOw6v¥VyyvvvvQ 




TO THE 

Chriftian Reader, 

\Hts Treatife of Di- 
vine Meditation was 
penned long finse^ by 
that faithful fervant 
ofzfefus Chrift, Air. 
John Ball, who therein intended 
the bene ft offome private friends 
onely. Bffl Copies thereof being 
Hifpsrfed into many hands y good 
people ef fundry ranks and quali- 
ties) np§n the perufal of it y were 
very de fir ous to have it printed, for 
more pnblick ufe : And becanje tt 
was known unto many, that this 
my worthj^friend^ had committed 
t$ his Manufcrips to my truft, that 
nothing might pafs to the 'Prefs , 
A 2 -with- 



i o ine ^nninan aeaaer. 
without my approbation^ I was im- 
portuned ^ as by ethers, jo by the 
five Reverend Brethren, who fub- 
fcribed) and fent the Bpijtle pre- 
fixed, that 1 might receive incou- 
couragement by their Tejlimony^ te 
own the publication of it. 

The fubjefl matter is need- 
ful and profitable , and the Ian- 
guage, with the method and man- 
ner of handling it doth [peak Mr. 
Ball the dutbor. My let Jure bath 
not given mee leave ^ with feriouf- 
vefs to read over this difcourfe, yet 
upon the credit of the fore mention- 
ed able Mitv ft ers of Chrift 3 who 
have perused it, I hope that it will be 
ferviceable to thy \ou\\ Which is the 
defire y andjlullbee the prayer of 

Thy Friend and 
Aug. ii. Servant in Chrift, 



16*0, 



Sim* i~/tjhe* 
To 




J9 THE 

Chriftian Reader. 

Reader 5 

Here is no duty more 
reglefted amongft 
Chnftians, than tnis 
of Meditation : 
whence it is, that 
though the heads of many are 
fwelled with notions, yet their 
hearts are very empty of grace 
and good affe<5tions. A T^, atife 
therefore of Meditation, which 
would remove obftru&ions, and 
open the pafTiges between the 
brain and heart, could never bee 
more feafonable or neceffary 
than in thefe daies, wherein 
there is Uuhnm fcienti*, & pt- 
rumconfaentix: men being much 
taken up with fpeculative con- 
trover fal matters, to finde them 
diftourfe* but little meditating 
upon plain and practical truths, 
A i to 



To the Reader. 

to afle£ their hearts, and amend 
their lives. It is a fad and a 
ftrange thing, that there fhould 
bee more light in the world, an 
increafe of knowledge, and lefs 
heat, a decay of love-, that there 
fhould bee fo much profitable 
preaching, and yet no more pro- 
fiting amongft the hearers: one 
caufe whereof doubtlefs is, the 
omiflion of this duty. We mull 
read and confider, hear and con- 
fider, if wee would get good by 
what* ee read and hear : with- 
out Meditation Truths are de- 
voured , not digefted. And as 
leannefs of foul is to bee feen in 
many through finful rejedion, 
and cafting away of wholefome 
food$ fo the like is to bee feen 
in others, that ate fed with fuch 
food,for want of gcod conco&i? 
This littleTradt ite of the emi- 
nently learned, judicious , and 

godly 



T$ the Redder. 

godly Mr. BaS> is to teach the 
Art of Divine Meditation, to 
help thy fpiritual digeftion, 
wouldeft thou take in the advice 
herein contained, thou fhouldeft 
finde thy foul growing and thri- 
ving by it. 

Indeed it is a thoufand pitties 
that any thing of this Reverend 
Author (humane frailty excep- 
ted,) (hould die with him^ though 
this fmall peece hath feemed to 
lie buried in oblivion hitherto, 
'tis now rifen, as from the Jead, 
to admonifh us of a neceflary du- 
ty 3 & will again rife in judgement 
againft them,that (hall ftill con- 
tinue their finful and ihameful 
omiflionofit. 

Though it be poft humous 3 yet 
thou mayeft be confident it is 
not fpurious : were the perfon in Mr. Hwry 
whofe hands this Copy lay , as "**• 
well known to others as to us, 
A 4 they 



To the Reader. 

they would defire no more fads- 
fying evidence than his affirming 
fas he did) that hee received ic 
from the Reverend Author's 
own hand. 

Thou haft here the fubftance 
of the original Copy, withouta- 
ny further alteration, than what 
the overfightof the Tranfcriber, 
here and there made neceffary. 
And though there may be wan- , 
ting fbmewhat of that accurate- 
nefs in this peece, which was in 
others prepared for the Prtfsby 
the Authors own hand 5 yet they 
who are acquainted with his o- 
ther works , will clearly fee a 
great rcfemblance between this 
and them. 

As to the dodrine herein con- 
tained, 'cis ufeful and excellent , 
and that which few have fo pra- 
(ftically handled : but they who 
lool* fofquaintnefs of expreffi- 

on, 



To the Reader. 

on, more than the qaickning of 
their affeftions, and right order, 
ing of their conventions , muft 
turn away their eyesjthis was not 
written tor them 5 The excellency 
of Rules lieth in their fitnefs to 
direft in neceflary duties , and 
thofe which this book affords, 
have more of folidity than 
luftre, of ufe than (hew. 

Let us intreat thee therefore 
not only to read over this Tra- 
(ftate,but to live it ovcr,left thou 
fliouldeft mjftake the end ot its 
publication. And do not think 
this holy exercife is fuch a grie- 
vous task, as that thou fhouldeft 
be afraid of it-, 'tis fuch a duty,as 
after a little experience thou 
wilt finde to be not fo much a 
burden, as a fpiritual recreation* 
and that to prefs thee to the 
pra&ice of it, is in effeft, but to 
perfwade thee to delight thy 

felf 



To the Reader. 

felf with fitting to the fire, when 
thou art benummed with cold , 
or to pleafe and refrefh thy felf 
with food, when thou art ready 
toperifli with hunger, nay, fuch 
fenfitive refreihments are not to 
be compared with thefe f piritual 
delights of getting a dead cold 
heart warmed, a ftarved foul 
nourifhed by digefting its food 
by Divine Meditation. The 
greateft difficulty will be in thy 
firft fetting to this duty , which 
when once thou art acquainted 
with, thou wilt be*angry with 
thy felf, that thou either knew- 
eft, orbeganitnofooneiv 

Courteous Reader, we cannot 
take our leave of thee, till wee 
have once more intreated thee 
to fet to this duty. If thou 
wouldeft be bleflTed in all thy en- 
terprizes or concernments with 
the bleffing;s of God, folh. i, 8. 

If 



to the %cadcu 

If thou wouldeft have thy un- 
derftanding inlightened with the 
knowledge of God, thy affecti- 
ons inflamed with the Jove of 
God 5 thy heart cftablifhed with 
the promifesof God, thy folita- 
rinefs cheared up with tt e com- 
pany of God, thy afflictions mi- 
tigated with the comforts of 
God-, and if thou wouldeft have 
thy thoughts, words and works 
regulated by the command of 
God, pray and confider, pray 
and meditate. 

So advifes 

ThySeiVAntsinthc 
Auguftv. Lord $efus 



1660. 



S*. Cotes. 
Wtl. Reynolds. 
$ohn Whiilock. 
Robert Smalley. 
J>ohn Armflrong. 

The 



The Contents. 

WHat the word Meditation fignifies 
page i 
How Meditation and prayer differ. 4 

%$afons (hewing the necesfity of meditati- 
on. Ibid 
Who are bound to ufe thts exercise. 1 1 
What the matter or [ubjeff of our meditati- 
on ought to bee. 1 7 
What the fruits ) effetfs , and benefits of 
meditation are. 2 o 
What ufe me are to make of this point. 49 
What Superficial andcarelefs thinking upon 
feme pints of D offrtn e by fits is. 5: 3 
What the lets and Impediments of this du- 
ty are. 59 
How the fir [I Impediment is removed. 6 1 
What a fecond let or impediment is. 65 
How it is to bee remedied. lb 
what a third Impediment is. 6% 
How it is to bee remedied. 69 
What a fourth let is. 71 
How it is to bee remedied. 7 2 
Whatjl)Ould move us to bee careful to take 

time 



I nc contents. 

time for this duty. 7 3 

What things hinder the fruitful perform 

mance of this duty. 74 

How thefe abufes are to bee remedied. 7 5 
What the forts and kinds of 'meditation are. 

77 

What occaftonal Meditation ts. ib„ 

What Rules are to bee noted touching ex- 
temporary Meditation. 78 

What the benefits of extemporary medita- 
tion are. 80 

How a man jhouldfit himfelffor extempo* 
rary meditation, * 84 

Whatfulemn or fetled meditation is. 85 

What motives fhould perfwade Christians 
to fet upon this duty. %6 

What things muft bee looked unto that this 
exercife might bee taken in hand with 
goodfuccefs. 88 

What Rules are to bee obferved touching the 

c choice of matter, lb. 

What wee muft do if our heart bee fo bar- 
ren that wee cannot call to mind any 
thing that hath been taught us , nor re- 

member 



The Contents. 
member any mercy wee receive. g$ 

What particular meditations concerning 
Duties to bee performed or praffifed wee 
may finde commended unto us in the 
writings of Godly men. p j ejr l lo 

What place is ft for meditation. u 5 

What they mufi do that have no room to 
bee alone. 1 1 7 

What time mufi bee fet apart for medita- 
tion. ]b. 

What is to beef aid to them that pretend 
multitude of worldly hufmefsto excufe 
the omhfton and neglect of this exctr- 
cife. 123 

What course mufi be holden to redeem time 
out of the world for meditation. 125 

How wee mufi make entrance into this ex- 
ercife. 1 2 7 

In what order wee mufi proceed after the 
entrance. 130 

What mufi bee obfervedfor the cone I aft on 
of this exe/ctfe. 137 

Bow wee mufi meditate on Geds infinite 
excellency. 139 

How 



The Contents. 

How wee mnfk proceed in this meditation 

140 

How thefe things are to bee allied upon the 
heart andpreffed upon thefoul. 145 

How wee are to proceed in meditation of the 
holy Angetts. 154 

How thefe things are to bepreffedand urg- 
ed , and applied unto the heart. 156 

Hew wee are to meditate on mans excellen- 
cy. 161 

How it ts to bee applied unto the heart for 
the quietening oft he affection. 168 

How wee are to meditate en Cods Infinite 
greatnejs. 1 76 

How it is to bee applied unto the heart i 181 
How we ure to meditate on the love of God. 

; 185 

How itmufi bee applied unto the heart. 

198 
Hew wee are to meditate on the fall of our 
firfi parents. 207 

How it is to bee applied unto the heart. 1 2 1 
How wee are to meditate on fin. 328 

How it is to bee prefjed upon the heart. 245 

Hew 



The Contents. 
How wee are U meditate en the work of Re- 
d>mptio» m 7^6 

H*w ft is to bee applied unto the heart. 26 7 
flow wee Are to meditate on the %efurreffi- 
ceofCbrtft. 271 

Hew tt is to bee preffed upon the heart. 

284 



A 

TREATISE 

OF 

'Divine Meditation, 



Queft. 

Hat doth the word Me* 
dttatton figntfie? 

An\w. Tftofe two 
words in the Original, 
which our Tranflators render 3 
to Meditate-, figmfie," 

Primarily to meditate, com- 
mune, or difcourfe with ones 
felf, or which is the fame, to i- 
magine, ftudy, confider or mufe 
B in : 




% A Treatife of 

in mind or heart, Pfal. 1.3, in 

E .HSrP his Law doth hee meditate a day 

*. and nighty & 77. 6, I commune 

* *??? a ^ b »>/7£ »*/#e 0nw Ztfdrf, andmyfyi- 

^^rit made diligent fearch. Ifa. 33. 

l8. jA/Vti heart fh all meditate ter- 

5 .fan ras^ &59. 13. conceiving* and 

uttering from the heart words of 

faljhood. 

1 And fecondarily 5 To pray or 

exprefs that with the mouth, 

Which the heart mindeth-, either 

1 Articulately, Gen. 24. 63. 
d ro\p^ «*- (/**£ «wtf out to meditate d /# the 
ditari] & field, i.e.to meditate his evening 
wdiwa c- p ra y ers an d pra y over his medi- 

tat ions. Fjal. 5 5.17. Evening and 
fnrvK&tf morning, and at noon will I fray % 
nma* & 105. 2. T4/£ jw f <?/4# to 
colloquim'tni. wondrous works. Or , 

2 Inarticulately,//*. 8.19.^0^ 
jvto* /j&<?jf /L*# /iy unto you, feek 
unto them that have familiar fpi- 
rits, and unto Wizards, that peep, 

and 



itivine Meditation* j 

and that mutter & : llmldnot apeo- * O^i]^ 
flefeek unto their God< & 38. 14. ?"' mjfitm* 
1 did mourn h as a Dove^ & 3 1 . 4. b * Where 
Z/fo 4* *fo Lion , W f^* young fa TcLilng 
X^« roaring l on his prey. The from the 
former of thefe two fignifica-^^- 
tions being the Principal. 

Queft. How is Meditation to 
bee defined^ as it is \*ken in the 
former fenje ? 

Jnfw. Medication is a ferious? 
earneft and purpofed muting up- 
on fome point of Chriftian in* 
ftru&ion, tending to lead us for- 
ward toward the Kingdome of f 
Heaven,and ferving for our daily ^4$"* 
ftrengthening againft the flefh, 
the world, and the Devil, 

Or it is a ftedfaft and earneft 
bending of the mind upon fome 
fpiritual and heavenly matter, 
difcourfing thereof with our 
felves, till wtc bring the fame 
to fome profitable iflue,both for 
B a the 



£ \A Treatise of 

thefetling of our judgements J 
and bettering of our hearts and 
lives. 

Qucft. How do Prayer and Me- 
ditation differ f 

■ Jnfw. They are often con- 
founded in name , but infepara- 
bly linked in nature, going hand 
in hand together ; and can no 
more bee fevered, than two 
Twins, who live and dye toge- 
therj only in Prayer wee confer 
and commune more dire&ly 
with God by Petition and 
Pfe. 4i.li' Thankfgiving 3 in Meditation 
wee talk and confer more direct- 
ly and properly with our felves, 
and with our own fouls. 

Queft. What reajons may Jherv 
the neceftty of this duty i 

*An]w % Firft, It is command- 

1 ed by God, who hath fupream 

Authority to cpmmand what 

hee pleafethj is infinite in Wif- 

dome, 



Divine ijlieditation. 
dome } to judge what is moft 
profitable for us, and moft ac- 
ceptable to himfelf •* is of great 
Power to ^unifh our contempt, 
and abun&nt in Goodnefs to 
reward our obedience. It is his 
good pleafure that wee fhould 
purpofely feparate our felves 
from other matters , to think 
ferioufly upon fome good and 
holy obfervation , that our un- 
derftandings might bee better- 
ed, and our affe&ions flirred to 
hate evil, and love good. 

Secondly, How necelTary this 
heavenly exercife is, may eafily 
be conceived, for that the hearts 
even of good Chriftians are too 
much peftered with unfavoury 
thoughts , defires and delights 
of folly, vanity, and much other 
naughtinefs, that they think it 
utterly impoflible to bring them 
to any better point j and- no 
B 3 won- 



A Treatife of 
wonder if theynegled thisdifc 
ty of Meditation, the under- 
ftanding of the bed fetled Chri- 
ftianisdim, his memory feeble, 
his affeftions fo overlaid with 
fin, that without much ftriving 
hee cannot mount aloft, nor run 
fwiftly in the way of Gods 
Commandments. So ponderous 
is the flefh that preffeth down, 
that unlefs wee labour the thing 
with our hearts, the word will 
not ftick faft, nor work kindly, 
nor our affections rife to any 
good purpofes .• would wee 
thrive in grace, and raife our de- 
fires and delight in heavenly 
things < wee muft breathe our 
felves well in Meditation. 

Thirdly , Would you have 
examples for the warrant of this 
neceffary pra&ice { Naturally 
wee defire not to go alone, nor 
travel in a way which none hath 

trodden 



Divine {JHeditathnl 7 

trocffen before us $ wee may 
truly affirm^ all godly men have 
meditated, and the moft holy 
have moft abounded in Medi- 
tation .• This the Holy Ghoft 
reporreth of Jfaac the Patriarch, 
a That hee went out into the field* Gen. 24, 
towards the evening to meditate , *3« 
which had not been fo com. 
mendable, if hee had not ufed fo 
to do (being fuch holy duties 
fliould bee often ufed ) herein 
following his Father Abraham^ 
who was the friend of God, and 
very familiar with him, b Enoch b Gen - s- 
in his whole life walked with God*, * 
and had much talk and commu- 
nion with him. David promifed 
to c meditate on the ftatutes of the c P fa - 1 * 9 
Lord. And what hee vowed, that pj-jj, lt9% 
hee did perform, Mine eyes pre- in- 
vent the morning watch , to medi- 
tate en thy word.His life was a life 
of forrow* before hee came to 
B 4 the 



A Treatife of 

the Kingdome, Saul hunteaf him 
like a Partridge; after hee was 
incumbred with wars abroad, 
and the difobedience and rebel- 
lion of his fons at home . what 
time could hee take to commune 
with God i how could hee quiet 
his heart, or bring it into order < 
when others flept, his eyes were 
waking, and his heart was mil- 
ling upon God , his word and 
works-,, his reins did teach him 
in the night feafon.- What point 
of divinity can bee learned with- 
out Meditation i not one$ for, 
as none can fay that it is his own 
work, which his own hands 
hath not made : So 3 gone can 
count any point of divinity his 
own,which he hath not wrought 
by the Meditation of his own 
heart. 

Among ft Chriftians , who 
have excelled ?. fuch as haye 

been 



Divine Meditation* g 

bcenmoft frequent and earneft 
in this exercife of holy Solilo- 
quies, preffing their hearts to 
the love of God, and folacing 
themfel ves in the remembrance 
of his love : Even as much odds 
as is betwixt a young fcholar 
that caijonely fay Lis part, and 
patter over his rules by rote, 
and a learried School-matter 
that by long practice and expe- 
rience hath the ufe thereof* or 
as there is between a cunning 
Artificer that can make his 
own work,and an ignorantShop- 
keeper that only fells the fame 5 
fuch or more is the difference 
between the Chriftian that me- 
ditates, and him that meditateth 
not-, Davih attained to more ^8,?$. 
wifdome, than the Antient,his 
teachers, his enemies, it was 
by meditation of the Law of 
God. 

Fourthly, 



10 c^ Treat if? ef 

q Fourthly, The Lord by his 

Prophet complaineth of th|[ 
jer.*.*. oegle&of this duty, N$ne faith 
what have 1 done i 
* Fifthly, Meditation putteth 

life and ftrength into all other 
duties, and parts of Gods wor- 
ship. When Nebemiah heard of 
the affii&ion of his brethren, and 
the mine of ferufalem^ hee en- 
tred into a, deep and earneft con- 
fideration of Gods judgements, 
and of the caufes thereof, which 
were the fins of the people^ that 
thereby hee might bee the more 
*Neh. i. fit to humble himfelf by prayer 
*>-7- and fading before the Lord\ 
When Peter came to himfelf, 
and knew where hee was , and 
from what hee was delivered, 
and by whom; then hee began 
with all thankf ulnefs, to mufe on 
the great danger hee had efcap- 
ed, arid of the author and in-. 

{tax- 



Divine tMediution. it 

{Irument of his deliverance b .*Aa. x»; 
<fMl beholding the fuperftition u -' 
of the Athenians , and finding 
an Altar which was dedicated 
to the unknown God, began to 
pity the blindnefs and ignorance 
of the people, and to meditate 
how hee might take occafion 
from the infcription to win 
them to God \ [^ "\ 

Queft. Who are bound to »[e 
thtfexercifct 

K^in^w. This exercife doth 
appertain to all perfons, pr®fef- 
{ing Chriftianity \ and howfo- <*Deut.*.& 
ever all men have not equal e- 8 - 
ducation, learning, ftrength of 
memory, ftayednefs of mind > 
{harpnefsofwit, and invention, 
variety of reading, opportunity 
of time and place, &c. yet is no 
man to bee freed from it. 

There is none fo fimple,or bu- 
fie, of fo high place, or bafe 

con- 



'12 *^A Treatife of 

condition, of fo fhor t memory ; 

or quick capacity , fuch a babe 

in Chrift 5 or fo ftrong a Chrifti- 

an , that can exempt himfelf 

from this duty, unlefs hee pur- 

pofe to live unprofitably to o* 

thers, uncomfortably in himfelf^ 

and difobedientagainft God. 

? jofe.i.s. c fefhua was a valiant Captain^ 

a mighty Governour , one al- 

waies bufied in the wars of God, 

yet muft hee meditate in the 

ftPk.iT 9 . Law\ Who {hall pluck out his 

X5 3 4»37 i -neck, when fuch a man muft 

bear the yoak I what muft an 

holy man, a King, a Warrier , 

notwithftanding his holinefs , 

dignity, troubles, have the word 

of God to dwell in him, and bee 

his Counfellour ? what fhift 

canft thou finde to excufe thy 

felf in the negled of it , when 

neither worldly honour, nor 

Weight'of bufinefsj nor ftrength 

of 



Divine (Meditation. t$ 

of body, nor courage of mind 3 
nor variety of incumbrances > 
nor multitude of diftra&ions, 
fhall be held as plea fufficientfart 
thou a Father of many children^ 
and fo pleaded the great charge 
that lieth upon thy hand * hear 
what the Lord faith, Deut. 616. 
fkii.i&.Jvdt heje rvcrds which I 
command thee, jhall bee in thy 
hearty The more thou haft to 
care for, the more need haft 
thou to acquaint thy felf with 
the Law of God, that thou 
mayeft teach and pray for them 
that depend upon thee. 

Thou art Young, and lufty, ^ 
it is good for thee to bee wife f w 
aforehand, and to remember the 
Lord, for thou muft give ac- 
count how thou haft fpent thy 
daies, thou muft anfwer for the b£ccl « Ii » 
fins of youth h . Call to mind l ' 
what counfel a good Father 

gives 



t^ r A Treatife of 

gives to his Son, a Father that 
advifedinlove, a godly Father, 
(who by experience knew that 
bis admonition was whoiefome, 
a Father moved by divine infpi- 
ration in that which hee fpake :) 
My Son , forget not thy Fathers 
iI^Ti. 6 i#ft r »ttiM s •' Binde them continu- 
ally upon thine hem c . What bet- 
ter treafure canft thou lay up in 
thy breaft < what fafer direction 
canft thou follow < The word of 
life is a precious and fweet li- 
quor, fit to feafon the green 
veffelj a fure guide to lead us in 
the darknefs of this world. 

Wilt thou pretend poverty 
to excufe omiflion of this duty? 
Oh fool and blind-, doft thou not 
coafider, and if thou bee oppref- 
fed with want, thou haft the 
more need to ftrive for grace , 
peace with God , and joy in the 
Holy Ghofte Thou haft nothing 

in 



Divine Uedhamn. Ij . 

inthisworld 5 provide fpiritual 
treafure, and learn whatlegaaes 
the Lord hath bequeathed unto 
thee in his holy word, 

"W ee need not urge reafons to 
perfwade old men,who have ac- 
cuftomed themfelvesto the pra- 
ctice of godlin.efs , and by long 
cuftome have made that eafie to 
them, which to another feems 
difficult ( if not impo0ible> to 
continue the ufe of chis exercife: 
for by experience they know 
the Angular benefit and comfort 
of it} They have tailed many 
times how fweet a thuig it is to 
commune with the Lord, how 
profitable to incite, and call up- 
on their fouls .• and though the 
natural ftomach be decayed, the '- 
fpiritual appetite ftill encreafeth ip % + 
in them \ There is none fo em- 
ployed, or tied by any fervice 
or duty to man., but hee may 

finde 



16 A Treatife tf 

finde fome time, either by day 
or night, to call upon God, to con- 
fer and talk with God, and with 
his own foul in theprefence of 
God, efpecially upon the Sab- 
bath day 5 wherein the pporeft 
Artificer, and moft painful 
Plough-man, Prifoner, and Gal- 
liflave, muft put apart fome 
time,if not to hear and pray pub- 
liekly ( from which hee is re^ 
ftrained) yet to behold, mufe 
and meditate with himfelf, both 
of the word, and works of God. 
Canft thou finde time to eat, 
fcpfa. 1^.7 drink, lleep b ? redeem fome 
porrion of time from worldly 
«Pfa it k a fi ne fe torefreflithy felfwith 
$i. 148. fweet Meditation/Is it not bet- 
ter to want thy full fleep, than 
to depHve thy foul of commu- 
nion with God £ It were a bufie 
day when thou wouldeft not a 
little attend to falute a kind 

friend, 



Olivine Meditation. f'y 

friend, who is come a far jour- - 
iiey to vifit thee in love : Let no 
day pafs without fome confe- 
rence with God and thine own 
heart. 

Many hear the Word of God, 
praife the Preacher , wonder at 
the doftrine delivered, are af- 
fe&ed with joy or forrow 5 but 
the godly man treafureth up the 
Word in his heart, not as a Ta- 
lent in a Napkin, but as pro'vi- 
fion in a ftore-houfe , which hee 
bringeth forth in due feafori. 
z Mary kept all thofe fayings^ and* Luk.i. 
pondered them in her hearty when ,9 * 
as others heard them as well 3s 
ihee. b fjkfrff obferved $ofeph\ h °cwr* 
dream, the brethren heard it , "* 
but the Father kept it in mind. 

Queft. what ought to bee the 
fn&tter or [ubjeff of our CM edit d- 
Hon < 

Jnftv. Some good orprofi- 
C table 



1 8 ATreatifc ef 

table obfervation gathered put 
of the Word, or raifed from the 
. Works of God, as the Titles 
*n/. *4 and Properties of God, c by 
which hee flieweth what hee is 
to his Church and People $ his 
Power, Wifdome, Juftice and 
Mercys alfo the works of the 
Mod High, as his Decree,Crea- 
tion, Providence , the fall of 
man,our Redemption by Chrift, 
Vocation, Juftification, Sanfii- 
fication and Glorification-, like- 
wife our own vilenefs and finful^ 
nefs, both in general and parti- 
cular , alfo our manifold wants, 
and infirmities? our mortality * 
and daily dangers, with the mu- 
tability of all things in the 
world 5 the great and fundry pri- 
viledges which wee injoy daily 
through the ineftimable kind- 
nef sof God in Chrift Jefus ; the 
fundry affli&ions and troubles of 

this 



this life* and how wee may beft 
bear them, and go thorow with 
them, to the glory of God, and 
our own fpiritual good. 

Itisgoodtoobferve further, 
and think upon the vanity of all 
earthly things, the vain confi- 
dence of worldly men, the de- 
ftru&ionof the wicked, the aft 
faults that are made againft the 
Church, and how the Lord doth 
ftill protect her with his right 
hand. 

In brief, the- Word of God 
is a rich ftore-houfe of good 
matter; and the world a ftage 
furnifbed with great variety •> e- 
very day bringeth forth mani- 
fold occafions of Meditatioh,and 
a godly mind may make good 
iifeof every Word or Work of 
God, of every thing it feeth or 
heareth ( whether it bee good 
or evih ) 

C i Quef . 



ao *A Treatife of 

Qjjeft. What bee the fruits^ ef- 
fects, and benefits of Medita- 
tion < 

Anfa. They are manifold 5 
for it calls our minds out of the 
«Pfa. 4 i. 4 . world to a mourning, or mirth $ 
& 39 ' 3 ' to complaint, prayer^ rejoycing, 
and thankfgiving in the prefence 
ot God, It drieth flefhly and 
bad humours of worldlineis, and 
earthly- mindednefs; it quickens 
and awakens the dull and drow- 
fie heart, that is ready to bee 
fleeping in fin$ there is no pri- 
vate help fo available, to gage,, 
and fift, weed and purge, and 
( as it were ) to hunt and ferrit 
out of our hearts , fwarms of 
wicked and unfavoury thoughts 
and lufts, which otherwife will 
not oncly lodge and dwell, but 
rule ^nd reign in them, and to 
entertain and hold taft heavenly 
thoughts; which otherwife will 

run 



Divine sJMeditAtion. 21 

run out of our riven heads , as 
liquor out of a rotten veffel. It 
is an ointment to foften our 
hard hearts, and to fweeten the 
bitternefs of our lives in all in- 
ward and outward troubles: It 
is a foveraign prefervative a- 
gainft the fugcred baits of 
worldly pleafures and commo- 
dities that they become not poi- 
fon unto us. Meditation is the 
fearcher of the heart, the ma- 
nure of the foul, the foftererof 
zeal, the key of paradife, the 
ladder of Heaven, the remedy 
of fecurity 5 the paftime of Saints, 
the improvement of ChriftianU 
ty. It enters us into the firft de- 
grees ot heavenly joyes,exalteth 
our minds and thoughts above 
the higheft pitch of worldly 
things , and imparteth unto us 
fome firft beginnings of the vi- 
fion of God} it is as watering to 
C 3 plants 



pi A Treat if c of 

plants, as blowing to fire, as oyl 
to aking joynts, as Phyfick to 
the fick s It urgeth to repen- 
tance, it quickneth to prayer, 
confirmeth faith, kindleth love, 
digefteth the word, encourageth 
in well doing , and refrefheth 
with heavenly confolations. 
More Particularly. 

J pirft 5 Meditation difcovers 

corruption, and acquaints us 
with the rebellion of our hearts 
and lives, with our blindnefs, 
fecurity , earthly-mindednefs , 
and infinite other loathfome fil- 
thineffes, which neither wee 
our felves would take know- 
ledge of, while wee carry our 
felves in many things as good 
Chriftians amongft men $ nei- 
ther any other would ever think 
that fo much poifon could bee 
inclofed in fo narrow a room, as 
within the compafs of one filly 

man 



Divine LMeanatten. 
mad or woman 5 The vanity of 
mind,& frowardnefs of will,will 
(hew themfelves fooner in this 
duty, than in any other. By the 
hearing of the Law comes the 
knowledge of fin, but never fo 
clear and diftind, as when wee 
conftantly fet our felves to walk 
with God 5 Let us obferve what 
unfaithfulnefs, injuftice, world- 
linefs,impattence,breaketh forth 
in our callings; what wearinefs, 
coldnefsy deadnefs^ diftruft poC 
feffeth the heart in prayer; how 
full ofwandiiugs, forgetful, ir- 
reverent, how foon tyred wee 
bee in hearing the Word, how 
fenfelefs, froward, and hard- 
hearted under the Rod, and wee 
{ball bee forced to acknowledge 
that wee are very ftubborn, and 
rebellious 3 prone to evil, and 
averfe to that which is good. 
But fet thy felf to think upon 
C 4 fome 



*3 



$4 4 TrcMifc of 

fome inftru&ion that hath been 
taught, or thou haft obferyed, 
do it feriqufly* confcionably, re- 
ligioufly,confkntly, as one who 
defireth to fpend all time well, 
and then corruption of nature 
will fli£w it felf* Thou (halt foon 
perceive that thou art vain, ig- 
norant, impotent, proud,world- 
ly, felf-conceited, fickle, envi- 
ous, impatient, unprofitable, an 
harbourer of filthy lufts, a ftiff 
oppofer of found hplinefs, paf- 
fionate> unfound, and what not? 
Begin to meditate when oppor- 
tunity is offered, thou art bar- 
ren,and canft finde nothing fit to 
bee matter of mufing, canft 
make ufe of nothing which thou 
haft heard or feen-, haft thou 
found matter t thou art duli,and 
(enflefs, not able tofaften one 
thought upon it , as is meet, fo 
ford-hearted, that nothing can 

pierce 



Eiv'we Mediutien. 25 

pierce or enter •, Thou fetteft 
forward, but art quickly turned 
out of the way , that thou may eft 
well wonder to fee how far thou 
art ftrayed before that thou 
couldeft difcern that thou haft 
Aepped afide-, fome idle toy, 
earthly bufinefs, vain pleafure, 
needlefs fear, delightful re- 
membrance of fin hath drawn 
thy thoughts another way. Do 
not thefe things difplay the poi- 
fon of our evil and corrupt na- 
ture * 

Moreover , by Meditation 
wee look into every dark, filthy 
corner of our naughty hearts, 
and rake into that ftinking cha- 
nel, which is feldome ftirred ; 
So that when wee fet about it , 
wee (hall bee compelled to fay, 
I heard of corruption by the 
hearing of the ear, but now I 
fee it with mine eye 5 I feel it t$ 

the 



*tf \*/L Trestife tf 

the gteat difturbance of my 
foal. And thus wee are drawn 
to deny our felves, humble our 
fouls, and feek to Chrift for 
fuccour and relief. 
2 Secondly, It is a fpiritual 

means to purge out fin> and to 
cleanfe the ground of our heart 
from thofe noifome, and hurt- 
ful weeds that grow in them. 
No means more available to 
rince and purifie them, to break 
the bed of fins, and hunt away 
the litter of prophane lufts,none 

Kote. comparable to this. For though 
by the Word wee know them , 
by conference wee revive the 
remembrance of them, and by 

* H,b -*- x - reading wee do both, a yet all 
thefe run out of our riven heads, 
and abide meanly with us to 
fupprefs our corruption, and 
to tame our hearts , until 
wee bring our felves to often 

and 



Divine tJHeditdtion. %f 

and much mufing, and debating 
of the good things, which wee 
hear and read, that fo wee may 
digeft them ^ and of the evils, 
which by occafion wee fall into, 
that wee abandon them: Even 
as worldly men ponder deeply 
thdr affairs, which are weighty. 
Meditation makes known the 
hainoufnefs of fin, inflames the 
heart with love of holinefs, che- 
rifheth the graces of Gods Spi- 
rit ( which are as fire to con- 
fume the drofs of fin) and rou- 
feth to earneftnefs in prayer, to 
bee fet at liberty from that 
cruel bondage. 

Moreover , the confcionable 
performance of this duty of 
Application of the Word, with 
Examination, and Prayer,which 
is done byMeditation,is,through 
the blefling of God very effe- 
ctual^ to -lull, and crucifie the 

lufts 



3 8 ■O* Treatife of 

luftsof the fl.efti: The fpecial 
fins prevented by this exercife. 
Are, 

i* Idle roavings, unprofi- 
table wandrings , unfavoury 
thoughts, wifhes and defires of 
heart-, who groans not under 
this burden? who is not much 
hindered by them < They di- 
ftra& in prayer, reading, hearing, 
and cool our zeal, dead our 
hearts , wafte much precious 
time, fteal away comfort, defile 
the foul, and bring forth much 
dangerous fruit. 

The fpecial medicine to cure 
this malady is Meditation, it ei- 
ther keeps, or thrufts out frivo- 
lous, and idle thoughts and mo- 
tions, either it prevents them^ 
or keeps them under. The 
Word hid in the heart preferves 
*pfa. ii?. from finning, * When the door 
V- is open> "and the houfe empty, 

it 



Divine (-Meditation. 2$ 

it is an eafie matter for the theef 
to enter$ but if the heart be oc- 
cupied in goodnefs, evil cannot 
finde roonij and harbour ♦, The 
foul fpirit being call out of a 
man, feeketh to return with fe- 
ven (pints worfe than himfelf, 
* but is not able to re-gain pof- b Mar. i», 
feffion, till hee finde the houfe w> 43* 
empty, fwept, and gamifhed : 
when wee do nothing, and with- 
all labour to get no good matter 
into our minds, wee are fure to 
be peftred with evil cogitations, 
arifing from natural corruption , 
or caft in by Satan ; but if the 
heart bee imployed continually 
in that which is profitable, holy* 
and excellent, corruption fhall 
not have that ftrength to moleft, , 
norftir, nor Satan that oppor- 
tunity to fuggefi. Hath vanity 
taken root < To remove it) no 
means more profitable than oft 

and 



jo A Ttcatife of 

and deep confidcration of the 
{Warms of evil cogitations that 
arife in the mind, to bring them 
into vile account, to bee weary 
and afhamed of them, and to en- 
deavour to entertain and har- 
bour better motions and defireg 
in their room. What Chriftiart 
can endure to have his heart ta- 
ken up as a lodge, or fty 5 for 
froth, filth, vanity, idlenefs, or 
folly, that feeth the loathfome- 
nefs of it, and knows how, and 
where to furnifh himfelf with 
heavenly and comfortable mat- 
ter? Hee will judge himfelf, 
watch, and make earned re- 
quefts, never ceafing till the 
number of idle imaginations bee 
abated, 

3. Earthly-mindedneflfe , 
and the inordinate love of 
things temporal, are bad weeds 
that cover much ground , bitter 

roots 



Divine Meditation. jl 

roots that flick f aft in our nature, 
fins that let open the heart for ' 
Satan to take poffeflion, and 
dwell therein, that make the 
Word unprofitable , becaufe it 
cannot have right and found 
plantation, that are attended 
with multitude of other fins,and 
never go alone* 

The only means to dig them 
out of the heart, is Meditation : 
Look into the vanity, deceitful- 
nefs, uncertainty, vexation that 
outward things bring with them, 
and thou wilt never fet thy 
heart upon them. Why do Pk.^-u 
many men lay up for themfelves 
treafure on Eat th i They know 
not the glory and dignity of 
Gods Saints^ they conceive not 
theneceflity and excellency of 
faving Grace* they never tailed 
the comforts of a godly life ^ fee 
not the Crown and joy that is 

pre- 



1% A Treatife of 

prepared in Heaven for therfi 
' that love and fear the Lord. It 
may bee they know there is a 
life to come, an Heaven, an Hell, 
but their knowledge is dim, un- 
certain, confiifed, idle$ earneftly, 
often, advifedly, deeply, they 
confider not of it : It is impof- 
fible that hee (hould covet great 
things in this world, or highly 
prize whatisbafe, and tranfita- 
ry, that hath an eye to the re- 
compence of reward. What 
wee are in Meditation, may ea- 
fily bee gueffed by our affe&ion 
to the things that are perifliing .* 
Hee that admireth the fading 
bravery of what is under his 
feet,hath taken but fleight vtevv 
of heavenly glory. 
3 Thirdly, By nature wee are 

very fluggi(h,like unto the Oxe 
that will not draw, unlefs hee 
bee driven, or pricked with .1 
goad. Medi- 



I)hine Meditation. jjj 

Meditation is a fpur to quick- 
en us. a The words of the mfe are a Ecckf, 
as goads, if the Word read or i*. i*v 
preached bee of great force, it 
muft needs work effectually, if 
wee joy n Meditation. Upon the 
firft hearing, the pra&ice of 
good works may feem difficult, 
and unpleafant* our flothful na- 
ture will objeft many things a- 
gainft it$ A Lion is in the way} a 
Lion is in the ftreet $ it is hard to 
bee tied fo narrowly -» dangerous 
to follow ftich courfes : But if 
Wee con>fider the matter more 
attentively, wee fhall fee great 
caufe, good incouragemerit to 
fet Upon that work with dili- 
gence, joy, and chearfulnefs^ as 
the mercies of God, the love of 
Chrift, the comforts of grace , 
the bond of Creation, preferva- 
tion, redemption, the promifc 
Of divine ailiflance, and gracious 
D accep- 



jaj, JTreatife ef 

acceptance, the peace of con-' 
fcience, and lively hope of an 
Inheritance in the higheft Hea- 
vens. When thefc and fuch like 
considerations are duly weigh- 
ed, wee ihall finde many, and 
more efte&ual provocations to 
incite to holinefs, than poflible- 
ly can bee to incite unto fin, or 
to difhearten in any good enter- 
prize* 
4 Fourthly, In company wee 

are apt to forget our felves, and 
take offenfive liberty 5 to bee 
idle, loofe, vain in fpeeches, pet- 
tifli in behaviour. 

The reafon is , becaufe wee 
are not ftored with good mat- 
ter, wee have not feen into the 
manifold imperfe&ions of our 
hearts, nor tried in fecret how 
wee can mafter and overcome 
corruptions. Whereby the ne- 
ceffity of Meditation is manifeft* 

that 



i)ivine Meditation. j j 

that gaging the heart thorowly, 
and fighting againft fin at home, 
wee might bee more watchful 
in company, left wee fhould bee 
overtaken, and better enabled 
torefift 5 for as hee who goeth 
to war, is firft trained, and made 
fittoufehis weapon at home, 
and the fcholar tryeth mafterics 
privately, before hee come forth 
to difpute openly g fo muft a 
good Chriftian try what hee can 
do againft his affections, & lufts,- 
alone by himfelf, in his folitary 
Meditation, and refolve againft 
them ( accordingly as hee feeth 
the difficulty to require ) before 
hee can in his common dealings 
with all forts and companies, bee 
ftrengthened againft tempta- 
tions, and falls, and free from of- 
fence-giving in his words and 
deeds, 
$ Uttbeleef, and jwdnefs of 
D 2 hearty 



$6 tA Trcatife of 

heart, are evils no lefs dangerous 
than common, to the godly, that 
feel them, to the ungodly that 
are infenfible, acurfe, a judge- 
ment, that cannot fufficiently be 
lamented* 

The fpecial remedy is earneft 
communication with our felves, 
and with the Lord in fecreti 
How doth the heart relent when 
wee fet our felves in the pre- 
fence of God, to record our dif- 
obedience with fhame, and for- 
row$ and when wee call to re- 
membrance our mortality, the 
day of death, the coming of 
Chrift to judgement, the fa- 
vours of God,the love of Chrift, 
his moft bitter death and paf- 
fion? Hardnefs of heart com- 
eth from want of due confidera- 
« Mark 6. tion. * Tendernefs follows Me- 
52,. & 8. ditation, as contraries are cured 
ll]lll l9 'by their contraries. To chide 

the 



D'tvfae KMtditMion. 3 7 

the heart for fin, and force it by 
ftrong reafons prefTed again and 
again upon the confcience, is ef- 
fectual to break and rent it, as 
hard ftroaks with beetle and 
wedges are to cleave the knot- 
ty Oak. They that look up to 
Chrift , will mourn over him. 
To (lock up infidelity 3 and to 
plant the word of promife , 
what means to Meditation? aa pk- 77^ 
when wee confider the power, ^. I05 * 
goodnefs, unchangeablenefs of 
the Lord, his free grace, rich 
mercy, and conftant truth, how 
hec dealt with his fervants in 
former times, and ;hath holpen 
us in the day of our calamity, 
doth not the heart rife in indig- 
nation againft diftruffr To checfc 
and reprove deje&ednefsof fpi- 
rit, and tq ftir up our felves to 
wait and truft in the Lord, is a 
ready way to get fr^edome from 
Dj diftrad- 



38 A Treatife of 

diftra&ing thoughts that over- 
whelm and opprcfs the foul i 
* Thirdly, Meditation maybe 

called the beginning of all found 
Reformation s wh«n will men 
turn from their fins with an ho- 
ly refolution to cleave unto the 
*Hof. 7.1. Lord in all things < Never till 
jcr. 5 .z 4 . they come to their right mind, 
^rVi anc * ^^ink themfehes. b They 
j 7 * may promife fair in ficknefs 3 con- 
^iark 14. ceive fome purpofes of amend- 

Pfai 4 . 4. mcnt Q P on t ^ ie ^S^t or bearing 
of judgement denounced againft 
their bofome fin*, but all this a- 
bides meanly with them to break 
the heart , or change it from 
thofefinful delights wherewith 
% was bewitched. They muft 
remember ,and weigh what they 
have done, before they can rife 
c jcr. 8. 6. out of the miry-puddle into 
kev.i. $. w hich they are fallen *♦ 

4 Fourthly ? Hereby well- 

grounded 



Divine {Meditation. %f 

grounded and working know- 
ledge is attained, encreafed 5 
without understanding wee can- 
not begin this exercife, but wit 
dome is begotten and confirmed 
by it. d They that hear often, dpf a .„^ 
readmuch^ but live not in the 9*>9i>99* 
exercife of Meditation, and di- 
geft not what is brought to their 
minds by outward means, they 
continue ftill in darkfcefs,or hang 
upon the credit of their teach- 
ers 5 at the beft, their knowledge 
is lefs profitable to themfelve$ 
and others, as that which fwim- 
eth in the brain, but is not kind- 
ly rooted in the heart. In earth- 
ly occasions, wherein wee are 
{harper fighted than in fpiritual, 
wee conceive not a matter^t the 
firft hearing-, the more we think 
upon it, the better wee come to 
know it. In fpiritual things of- 
ten reviewing the fame thing 
D 4 is 



4© A Tre/itife of 

is moft requifite. It is Medita- 
tion that fettleth the truth in the 
judgement, aflureth it to the 
conicience, and firmly gro.und- 
eth it in the heart , that it be- 
cometh a behooveful word^ rea- 
dy in the time of need,and ruling 
over the whole man, with an u- 
niverfci, m'!de,and gentle fove- 
raignty. It may bee added, that . 
if wee meditate of what we hear, 
wee (hall fee more into the 
truth, ufe, and benefit of what 
is taught, than hee that preach- 
eth. Surely there is jio do&rine 
fo plain, or work fo fmall, but 
great good might bee gathered, 
much learned out of it 3 by ftudy 
and diligence. 
5 Fifthly, What an help this is 

to ftrengthen memory , all men 
know by continual practice. 
Doth not the light of reafon 
teach us , to call that oft to 

mind 



Divine Meditation. 41 

mind which wee would not have 
to over (lip us. 1 mil meditate on p(al - «*• 
thy ftatutes^ and will^ not forget 
thy Word, The Saints of God 
know it is needful to grow in 
wifdorae, and to retain what 
they have learned: but look how 
neceflary it is to bee filled with 
wifdome, and to hold a faft what a Hcb.i. i, 
wee have received-, fo needful z * 
it is to repeat again and again, 
and to bethink our felves of 
what huh been commanded 
and commited to our cuftody : 
Defeft of memory is beft fup- 
plied by Meditation. 

Sixthly 3 * Meditation en- 6 
largeth delight in g°°dnefs:*^^ 
rpuch blowing will make the fire^^f 
to burn under green wood. Our tempiath- 
nature defires liberty, and good- Ymmef- 
nefs is burdenfome to the flefh, "*,**«'- 

gis in Mi- 
lls amorem erar defcimus & quo magis a liquid amanm 3 
*4 fequentiffs tie ipfp cogitatnitf. 

but 



4* yy* Treatife $f 

but if wee accuftome our felves 
to minde, and mufe , and think 
upon the word, until it be made 
our own j it will be f leaf ant to our 
Pfa. 119. tafie^fweeter than ho»j, or the ho- 
l 3> 2 4- njcomb. Familiarity is the beft 
Nurfe of Friend/hip, better than 
good turns: Even as looking 
breedeth loving : fo when by 
the thought of mind wee look 
upon good matters, there is a 
love of them bred in us $ foraf- 
■ fe<ftions kindle on a thought, as 
tinder doth when a fpark light- 
ethonit. The moft vehement 
love doth wax cold for want of 
communication; andthecoldeft 
affe&ions are inflamed by con- 
Koce. verflngs, and intercourfe of 
fpeech. 
7 Seventhly 5 Meditation is a 

gracious means to eafe and re- 
frefli the mind ( weaned in 
worldly bufineffesO h feafoneth 

our 



Divine {Jiieditathtt. 45 

our meat, deep, labours.' . OhP&L*3*' 
how fweet and pleafant a thing X7> x8i 
it is to come into the prefence of 
God, to record his mercies, to 
folace our fouls in the remem- 
brance of his love I This is the 
place of reft after a toilfome 
journey-, the cool fhade to the 
weary labourer 5 the water- 
brooks to the panting Hart : No Pfrl. 4**1 
mirth, no melody is to bee 
matched to it : The joy and 
comfort of the Spoufe in the puu . 
prefence of Chrift is a matter *,*' 3 '* 5 
incredible to the carnal heart, 
who never rafted of the refined 
Wines, and fat things in the 
houfeof God. 

Eighthly, Takfe away Medi- S 
tation, and the duties of Reli- 
gion lofe their life and vigour 5 
Prayer is cold, reading unprofi- 
table; Think daily with thy 
(elf what great honour it is to 

bee 



4)4 *&'■ Treatife of 

bee the Son of God, what un- 
fpeakable. joy to poffefs affu- 
tance that our fins are pardoned, 
how unvaluable a prerogative 
to lay open thy cares into the 
bofome of the Lord- perfwade 
thyfelfof his readinefs to hear, 
mercies to forgive, andcompaf- 
fions to relieve them that ask in 
his Sons name. Thefe things 
will ftir up intention and f erven- 
cy in prayer 5 with what fighs 
and groans will hee confefs and 
bewail his iniquity, who with a 
/ingle eye doth behold thefil- 
thinefsoffin, and look into his 
own eftate ? But lay afide Me- 
ditation, and all is turned into 
form,, comes to bee of little ufe; 
For the appetite will decay, if it 
be not fharpened,defire will cool 
if it bee not quickened. Meat 
received into the mouth,aind fpit 
forth again prefently^ noqriflieth 

not-, 



Divine CMedilation. 45 

not; Seed muft bee covered, as 
well as caft into the ground. 
Reading benefits little without 
Meditation ( which is to the 
Word what chewing and dige- iTim.* 
ftion is to meat that ihould teed * 5, 
the body.) 

Ninthly, Frequent and daily 9 
repetition, and regard of hea- 
venly things, brings us to better 
and more inward acquaintance A 
with God, moft comfortable 
fellowship and communion with 
him. The more wee fpeak and 
converfe with a man, the better 
wee know him, the further wee 
fee into his worth, faithfulnefs, 
and excellency. So doth com- 
muning with God lead us to the 
found and comfortable know- 
ledge of his Majefty* This is 
the fruit of holy mufing, than 
which, what can give more jo/ 
and comfort f what knowledge 

lo 



46 A Treatife of 

fo delightful to the mind 3 as 
the knowledge of God in the 
face of Chrift, in whom the Fa- 
ther hath revealed rhe treafures 
of his wifdome, the riches of his 
grace, long-fuffering, and mer- 
cy? Nothing can revive the 
foul fo much as the feeling of 
his love, and the affurance of his 
fatherly care over us. Lord lift 
fe thou up the light of thy counte- 
nance upon usj& we ftial be fafe. 
i* Tenthly, To call to remem- 
brance the Lords mercies of old* 
and his free promifes that never 
fail, is a Angular eafeand refresh- 
ing in the time of temptation 5 
when Satan doth fift and win- 
p r % now us with temptations , and ter- 
*, x x, il! rours within, and troubles with- 
pfai 4 5^.out. 1 remembred thy judge- 
p [ a1, x 19 ' ments, O Lordjmd was comforted: 
Hal. 119. 1 '-will never forget thy free efts , 
?3- for by them thou haji quickened x 
n$ee* Eleventhly, 



Divine Meditathn. **+ 

Eleventhly, As the mind is, lt 
fuch is the life-, for that is the 
fountain of actions (whether 
good or evil ) if the mind bee 
pure, the life is holy, if the mind 
bee defiled , the a&ions cannot 
bee upright 5 Wouldeft thou 
live a Chriftian life, and injoy 
thofe great liberties which God 
affords to his children in this 
life . ? then thou mult fcatter the 
bed of difordered cogitations, 
and nounfli godly defires, and 
motions in their room-, medita- 
ting on the Law of God, doth 
bring on the doing of it, even as 
evil thoughts do bring on evii 
anions $ for the thought is as 
the feed, and conception of all : j 
our actions : Now look as 
after conception there is a travel 
to bring fortfa, and a birth in due 
feafon : fo when the foul by 
thought hath conceived., pre- 

fentlv 



48 A Treaiife of 

fently the affe&ions are ticltf 
led, and excited, the will incli- 
ned, and ftirred, which com- 
ftiandeth the infer iour powers to 
execute what the thought fug- 
gefted. 
12 Twelfthly, Meditation fit- 
teth for conference-, hee that 
hath digefted good matter by 
ferious cogitation , ftudy 3 and 
care, is able to bring it forth, 
and utter it fas occafion requu 
reth) As they that have treafu- 
red up much gold and filver , 
caft eafily lay it out, when it 
may bee to their advantage 5 
whereas others that after long 
ftudy can fpeak excellently, be- 
ing put to it upoa the fudden , 
can fay little for lack of Medita- 
tion-, herein like unto them, that 
having laid up nothing in ftore , 
are compelled to borrow of the 
Ufurers, before they can make 
te their purchafe. Thir- 



Divine Meditation. , qf 

Thirteenthly and laftly. The 
Word of God appears excel- pr a .g. 3< 
lent, h;$ works* great, his fa- 
vour unfpeakable, when wee 
ponder them in our hearts* By it 
in our folitarinefs wee enjoy 
God, and our felves, and by con- 
verfing with him wee arc fitted 
forj and made more profitable 
in all good company. 

Queft. What uje is to bee nude 
of this pint f 

iSlnftv. It formerly thou haft 
been a ftranger to this exercife i 
now learn ic$ begin to praftife 
it, entertain not conceits, as 
though it were needlefs, unpro- 
fitable, impoffible, burdenfcme 5 
for a Chriftian life cannot ftand 
without it; Thou (hale finde it 
exceeding beneficial , delight- 
fome, eafie, when thou art cn- 
tied into it-, it is tedious ondy to 
corruption, to the heart renew- 



jo ATrcaiife of 

ed, itismoftfweetand comfor- 
table: The negleft of this duty 
is the very cajife why many 
Chriftians injoy not the tenth 
part of thole priviledges that 
God hath provided for them in 
this their pilgrimage .* why they 
are kept under their ftrong cor- 
ruptions, and break forth offcn- 
fively in their dealings in the 
world : Moreover, how fliould a 
man bee affured of Gods love , 
if knowing this to bee a duty re- 
quired, hee never addrefshim- 
felf unto it in good earneft. It is 
not fufiicient to praife that 
which is good, fpeak well of the 
children of God, keep our felves 
pure from the grofs ftains of the 
time, but we muft hate iniquity, 
and love righreoufnefs, which 
they do not , who harbour fuch 
thoughts as are difpleafing to his 
Majefty: How can a purified 

mind 



Divine Meditation. 5 1 

inind take pleafurc in thofe fiU 
thy waters that flow from the 
ftinking puddle of original cor- 
ruption < It is for fwine to wal- 
low in the mire, and corrupt 
fountains to fend forth muddy 
ftreams. It the treafure bee in 
Heaven,the heart mirft be there* 
If the foul bee of an heavenly 
difpofition, nothing is more de- 
lightful than to walk, and com- 
mune with God. By thy 
thoughts thou may eft know thy 
felfj as evil thoughts will argue 
an evil heart, fo good thoughts 
will argue a good heart : for 
thefe cannot bee fubjedfc to hy- 
pocrifie, as words, and deeds 
are,which fom^timessome more . 
from refpeft of the creature, 
than of the Creator. It is the 
will of God that wee fliould not 
onely feek the Kingdome of 
Heaven, but * mindeu, fet outi 
E 2 thoughts 



j 2 *A Treatife of 

thoughts upon it, and turn the 
bent of our defires wholly that 
»Mat.6.i 9 vvay. a The Lord hath given to 
aCoL 3 ' l us the great things of his Law, 
^Hof.8.u b caufed the Scriptures to bee 
written for our learning , and 
fent his Prophets to declare un- 
to us his mind, and pleafure ; 
Chriftjefus (the great D r . of 
the Church) hath revealed the 
glory of God, as it were in open 
face, and fully, and clearly made 
known the laft will of his hea- 
venly Father touching mans fat- 
vation, than which, nothing can 
bee more wonderful, excellent, 
delightful, comfortable; Now 
for us to pafs by thefe things as 
flrange, and now and then on- 
ly to caftan eye towards them, 
is it not an offence intollerable t 
How fhould the heart be fra- 
med after the image of God , 
but by a ferious Meditation of 

hea- 



Divine ^Meditation. $3 

heavenly things, whereby their 
likenefs is ihmped upon the 
foul} as by Application, the feal 
leaves the impreflion upon the 
wax t Wee are ftrangers in this 
world, who have no abiding Ci- 
ty on earth, nor may place our 
hearts, delights, and felicity 
here, but Heaven is our home , 
and our chiefeft comfort inuft 
bee to have daily communion phi1, 3 
with God, and to have our con- 
vention in Heaven with him, 
which cannot bee enjoyed ordi- 
narily without Meditation. If it 
bee tedious at firft, ufe will 
make it eafie, and the fweetnefs 
which at length wee fhall tafte 
in contemplation, will make it 
delightful. 

Queft. What fay you offafcr* 
ficial, and care lefs thinking upon 
feme points ofDotfrine by ftts,fel* 
dome in a good mood £ * 

E 3 Anfw* 



j 4 A Treatifc of 

Anjw. The chief praife of this 
duty, is, that wee be much inks 
Pfai. it*. ufe,from time to time, through 
p. &x. *. t h Q w h le courfe of our life, and 
everyday thereof, that by re* 
cording holy and divine things , 
efpecially thofe which tend to 
foundnefe in the matter of falva- 
tion a little time more or lefs (as 
opportunity is offered, and oc- 
casions will permit) may be be- 
ftowedofus, to dry up fleftily, 
and bad humours of earth- 
ly- mindednefs, and worldly- 
nefs, &c. and to quicken our 
dull hearts, left after fleepin 
fin, the Devil draw us to deep 
forgetfulnefsand fecurity. Nei- 
ther can any thing if it be weigh- 
ed, bee lefs tollerable in the 
fight of God Almighty , than 
whereas hee hath given us his 
Scriptures , which tell us his 
mind? and teach us how we may 

com- 



Divine UHiJitation. jy 

commune with his Majefty, and 
for our behoof hath given us an 
earned charge to ponder them 
in our heart, to have them in 
our minde, to make them the 
matter of our cogitation, talk 3 
delight, and practice * yet that 
Chridians fhould not bee better 
acquainted with this heavenly 
courfe, nor bee occupied thus , 
unlefs it bee feldome fas it were) 
upon high daies, and that very 
coldly: as if God had been ear- 
ned with us about a trifle, or as 
if hee had offered us great inju- 
ry to move us thereunto. 

Nor is this work fleightly to 
bee gone about, wee mud fee 
our hearts to the cogitation of 
heavenly things, thorowly de- 
bating, and reafoning them with 
our felves,fo far as wee are able, 
that wee might bee inabled to 
order our lives , as well in one 
E 4 date 



$6 A Trettifc of 

(late, as another 5 and (lengthen- 
ed againft the aflaults of Satan 
and allarements of this prefent 
evil world; Meditation is a 
weighty matter, and great pity 
that works of greateft impor- 
tance ftiould finde the moft 
fleight regard. It is the work of 
the Lord, wherein remifs deal- 
ing is condemned as injurious to 
fTcr.48.10 God, hurtful to our Teives. a The 
fruit of Meditation (lands in fer- 
vency-, hee that is not jferious 
fhall reap no profit : How ihould 
the Word fink into our ftony 
hearts, if it bee not minded i 
how fliould mercy, or judge- 
ment affed , if wee dwell not 
upon the thought of them < The 
heart muft bee preffed, before 
it will relent, and fixed upqn 
things above, before it will re- 
joyce in them. Meditation is 
one part pf a Chriftian pians 

trea- 




Divine Meditation. 

treafure, that is ever 
hand, can never bee taken from 
him : Many duties muft wait 
theft* feafons, but all eftates , 
conditions, companies, anions, 
miniftcr occafion of Meditation- 
nor can this liberty bee ta^en 
from us by the rage of Satafy or 
cruelty of perfecuting Tyrants; 
for fo long as wee bee with our 
(elves, wee may commune with 
our felves, and with the Lord. 
Now, the more excellent our 
treafure is, the more careful muft 
wee bee to preferve and employ 
it. 

Queft. Seeing this duty is fo 
necef[ary, profitable^ divine^ and 
comfortable , what doth keep fo 
many from the p.raftice of it< 

Anfrv. The main impediment 
and hinderance of this (as of all 
other duties) is the nourifhing of 
feme one fin,or more, unrepept- 

ecj 



58 o^ Treatife of 

ed of, -which dimmeth the eye 
of the mind, that it cannot be- 
tiold fpiritual things any more 
than the Owl can behold the 
light, and cloyeth the appetite 
that it cannot relifh heavenly 
dainties, any more than a full 
ftomach doth hunger after 
fweet meats ; As a black cloth 
can take go other dye ^ fo an 
impenitent heart is uncapable of 
Divine Meditation, 

Queft. How is this impediment 
in bee removed < 

' An fa. This bar can never bee 
removed, till our hearts bee 

ff 1/ C^ P ur S e ^ ky humble, and un- 
j <L if cr f e ig nec i repentance, hearty for- 
%*^~ ° row, free confeffion , and well 
advifed purpofe of reformation. 
Wherefore as they that intend 
to keep any precious liquor, will 
fee that their veffels bee clean .• 
So they that will entertain holy 

thoughts ' 



Divine xMcditAtion. 5# 

thoughts and dc(ire$,muft give 
all diligence to keep their hearts 
pure>andundefiled. 

Qyeft. What are the fecial lets 
that hinder the ferformance of 
this duty f 

Anfw. They bee diverfe; 
whereof fome do keep men that 
they do not ufe thisjexercife at 
all; others drive them to ufe it 
without any fruit, or found pro- 
fit, performing it fleightly, and 
negligently, making it an idle 
Ceremony, or a matter of courfe 
or cuftome. 

Queft. What bee theft lets t 
Anfn. One is a deadly cu- 
ftome of ranging after fond,an4 
deceiveable thoughts, delights , 
and dreams of things either im- 
pertinent, or unprofitable, and 
oftentimes impoflible, being 
fuch as never were, nor are, nor 
tver (hall bee: or elfe flatly 

wicked, 



£© iyi Treatife of 

wicked, hurtful, and pernicious. 
Eor the heart of man is exceed- 
ing deceitful> flippcry, fickle, 
wandring, and wicked, infinite 
waies: Befides that, thefubtil 
and malicious fowler, even Sa- 
tan that old Serpent, doth fet 
his fnarcs fo thick in onr waies , 
that it is very hard for us to pafs 
thorow them without being in- 
tangled. To this head may bee 
referred worldly cares and plea- 
fures, which clog the foul that it 
cannot mount aloft. For as a 
bird f whofe wings are limed,) 
is not able to take her flight on 
high : So the man, whofe mind 
is intangled with worldly cares , 
and earthly delights, is not able 
by holy Meditation to foar a- 
loft up to Heaven ; When the 
mind is carried after other de- 
fires, it is unfit for heavenly Me- 
ditation, flow, and unwilling to 

bee 



Divine (JtteditAtion. 6& 

bee occupied in cogitation, and 
confidcration of any holy mat- 
ters 5 hee that knows it lhould 
bee performed 3 is fometimes 
grieved for the omitting of it 5 
but if the mind bee impotent, as 
having loft her former ftrength, 
and conftancy in good things, for 
the time it is conftrained too- 
mit and let pafs the fame. 

Queft. Hew is this to bee re- 
medied* 

Anfw. The remedy to fuch a 
one (as through an unfettled 
heart, cannot meditate of any 
parts of Chriftianity, and godli- 
nefsj having otherwife know- 
ledge) is to meditate of his pre- 
fent unfitnefs,loofenefs of heart, 
and earthly-mindednefs, to ac- 
count it as an heavy burden^ to 
accufe his heart$ and to bring it 
to kindly relenting, by confider- 
inghovv far it is offprefendy 

from 



V* A Treatifc of 

from that mildnefs, humbleneft, 

and heavenlinefs, and readinefs 

unto duty, which ought to bee 

in him continually ,and hath been 

111 him at fome other time : Let 

him bring his mind to thefe con- 

fiderations,and fay with himfelf* 

*Hcb.n. * have received a mind to * 

18. pleafe God, to be teachable, and 

Cd.i. i«i rea dy to any duty * I have op- 

pofed my felf againft mine own 

will, and the Devils fecret, and 

malicious counfel (though fweet 

. Ro g to the fleflij a I am not a debtor 

l2 , ° m ' ' unto it 3 how can I then yeeld to 

the untowardnefs of my heart* 

and to fin againft my God I 

have tailed the fatnefs and mar^ 

row in the houfe of God, and 

fhall I return to feed upon the 

husks of the world? where are 

the manifold and comfortable 

priviledges which he hath given 

mee, that I might bee faithful 

unto 



Divine Meditation. 
unto him < Am I weary of my 
own peace, and do I hafte after 
my own forrow < what pleafure 
can I finde in vanity and vexa- 
tion ? what tafte in the white of 
an egg 1 Lord bring back this 
ranging heart of mine from the 
deceitful dreams and fears that 
it hath beenfnared in, and re- 
ftoreit to the liberty that it was 
wont to in joy, that is,to folace it 
felf in thy favourand communi* 
on with thee. And this gift being 
decayed, through my own fault, 
and Satans cruelty and fubtilty 
forgive my told and weak love 
of thee, who have provoked 
thy Majefty (if thou wouldeft 
bee provokedj to frown, and 
look amiably on mee no more : 
Thou Lord chargeft mee thus 
to feek thy face, and fweetpre- 
fence, which I have gone from, 
and for a time been blinded, as 

having 



«t 



64 * Trcatife tf 

having no ability to mufe of any 
good thing, and have not feen 
that I was feduced, till I per- 
ceived that I had loft this Tweet 
liberty. Now therefore, O 
Lord, (hew thy loving kindnefs 
in my diftrefs and weaknefs, and 
reftore to mee this liberty of my 
heart, which many of thy chil- 
dren do finde and enjoy. Thus 
fall into confideration with thy 
felf, and bee not difcouraged 
when thou feeft thy infirmities, 
who haft learned to tife all thy 
wants to humble thee , and to 
bring thee nearer to God, ra- 
ther than to go ftfrther from 
him .* but let no man give any 
liberty in any fort to his evil 
heart ( when it is turned away 
from chearfulnefs and willing- 
nefs in any part of Gods fervice) 
to go forward therein, for that 
were to bring himfelf intouttet 
bondage, Qgefh 



Divine Meditation. g* 

Queft. What is a fecond Impe- 
diment or Let 1 

Anfw. Inconftancy 5 when wee 
begin to fet upon this duty, but 
are drawn afide by the Jove of 
vanity, or difcouraged by the 
difficulty of the exercife, and fo 
give over, and never fet about it 
in good earneft. 

Queft. What is the %emedj of 
this Impediment < 

Jnfw % Labour to be conftanr, 
andifitbeepoffible , let no day 
pafs without fome line of Medi- 
tation, though many blocks be 
caft into the way. Impediments 
will multiply, as wee give way 
unto them ^ indifpofition and 
unfitnefs get ftrength through 
omiflion, and delays but con- 
ftancy and courage ( our break- 
ing thorovv all opposition) with 
careful watchfulnefs to tye up 
our thoughts, will make this 
F exercife 



66 A Treatife of 

exercife in time, not onelypof- 
fible, but eafie, and pleafant. 
It is grievous for children at the 
firft to go to fchool, but after 
they have tafted thefweetnefs 
of ftudy, and tried the fruit, 
they are contented to leave 
country and kindred for love of 
learning : So the entrance into 
this exercife is hard and tedious, 
but theprogrefs full of heaven- 
ly delight and contentation-, nay, 
it is grievous to bee peftered 
with vain,wicked, idle thoughts, 
whereby communion and fel- 
lowship with Chrift is inter- 
rupted. In the world it is ac- 
counted a hard thing to bee 
bound with cords and chains of 
Iron, to bee vexed with Tyran- 
ny an infupportable burthen, 
what is it then to bee bound 
with chains of our corruption , 
to live under the power ofluft, 

to 



Divine Meditation. 6f 

to bee toiled to and fro with the 
temptations of Satan ? let lis 
therefore fet apart the fitteft 
time for this exercife, efpecially 
on the Sabbath ( when fpiritual 
idlenefs is as bad, or worfe than 
bodily labour ) and to keep it 
conftantly, not giving over 
( when wee have once begun ) 
till wee finde that it hath done 
(>ar hearts fome good : For 
what will it avail M$ to knock at 
the door of our hearts/if wee de- 
part before Wee have an anfwer? 

Queft. Adaj not a mm fpend 
too much time in private Medi- 
tation ? 

Anfm. Yes 5 rio doubt, arid ma- 
ny do, who are fo' addi6ie<i 
to their own private devotions 3 
that they riegled other duties of 
Chriftianity, and of their parti' 
cular callings, the negled of 
which, befides that it is a fepa- 
F % rating 



6g *A Treatife of 

rating of thofe things which 
God hath joyned together, doth 
not inlighten and quicken the 
mind, but rather (by the juft 
judgement of God) blindeand 
dull it. Hence it proceeded , 
that the antient Monks ming- 
ling bodily labour with Medita- 
tion, proved excellent, whereas 
the Popifh Monks, mured up in 
their Cloyfters, and exempted 
from bodily labour, proved the 
moft noifome Caterpillers in the 
world. Wherefore wee muft 
fo chufe our times for the per- 
formance of this exercife, that 
God bee not diflionoured, nor 
our brethren wronged, by the 
negled: of others. The objeft of 
this exercife being fpiritual, is 
far too excellent for the weak 
fight of man to bee gazing on 
continually. 

Quefh What is the third Impe- 
diment i A»ftv. 



Divine yJMeditation. 6p 

Anfo* Many are hindered and 
kept back from this duty, for 
want of matter. Notwithftand- 
ing the great variety of matter, 
which the word, and works of 
God, and the due consideration 
of their own eftate ifiightmini- 
fter unto them, yet their hearts 
are fp barren, and their heads fo 
empty, that they are utterly to 
feek about what to beftow their 
time, and their cogitations, 

Queft. What is the Remedy 
again ft this Let< 

Anfm The help is to bewail 
and lament the barrennefs of 
their hearts , and to enforce 
themfelves to read, and hear the 
Word, and to mark, and ob- 
ferve the works of God with 
greater care , confcience, dili- 
gence, and attention, than they 
have done in former times. 
How a Chriftian is to furnifli 
F 3 him- 



yo ji Treat ife of 

himfelf with good matter, wee 
(hall (hew hereafter more fully. 
But for theprefene, every man 
that is defirous to fet upon this 
exercife, may propound thefe 
things to bee thought upon. 

j Firft, His vilenefs, unwor- 

thinefs, and other his feveral 
corruptions and fins. 

^ Secondly, The fuflferings of 

Chrift> and the wrath of God 
due unto us for fin. 

g- Thirdly, The love of God in 

giving Chrifl to dye for us, and 
the greatnefs of his bounty, and 
riches of his grace, and confbn- 
cy of his love, in forgiving fo 
many tranfgreflions, and fub- 
duing daily more and more the 
dominion of fin and Satan. 

4 Fourthly,Hee is to think how 

hee may bee guided, thorow 
that prefent day, after the rules 
of his daily dire&ion, efpecially 

thofc 



Divine {Meditation. 71 

thofe that feem hardeft to §fee 
followed, both the well-order- 
ing of his heart, and framing of 
his life fo far as ftands with Gods 
Word. 

Fifthly, Let him meditate on ^ 
the feveral parts of the Chriftian 
Armor, and how God hath ap- 
pointed to ftrengthen him there- 
by for his better going forward 
in a godly life. 

Laftly, Let him confider of ^ 
the outward bleffings that God 
vouchfafeth unto him, his con- 
ftant care, and fatherly prote- 
ction over him, in his going out, 
and coming in, providing him 
meat, drink, and apparel, and o- 
ther neceflaries, 

Queft. What is the fourth 
Let} 

jinfw. Want of leifure and 
opportunity, by reafonofnecef- 
fary bufinefs taking up the 
time. F 4 Queft, 



73 A Treatife of 

4Qneft. How is this to bee re- 
medied ? 

An fa. Men muftknow, that' 
the ordinary works of their cal- 
ling, are not to put this duty 
out of place, for if they do, it is 
by the unskilfulnefs, or unto- 
vvardnefs of them 3 who com- 
mit this fault 5 but the one of 
them is appointed of God to go 
with the other,and both of them 
to ftand together to the uphold- 
ing of one another. If any 
through necefTary occafion and 
hinderances, fhall be conftrained 
to let pafs this duty of Medita- 
tion, when otherwife hee would 
have fet upon it , hereby let it 
appear to have been neceffarily 
paiTed by, and without his fault: 
if hee fupply the want of this 
duty after his necefTary labour 
ended, and take heed that in no 
wife it bee omitted altogether , 

unlefs 



Divine MeditAtion. 

unlefs hee can bee affured with 
peace, that God in the omitting 
of it hath been rernembred an- 
fwerably fome other way. 

Queft. What fhwld move us 
to bee careful to take time for this 
duty ? 

Anfw. Becaufe wee are ear- 
neftly exhorted by the Apoftle 
to redeem the time jftm is, to take 
the opportunity , and lay hold 
on all occafions whereby wee 
fray glorifie God , or do good 
to others, and to our own fouls. 
And the fpecial fpur tq provoke 
us to make choice of, and con- 
ftandy to keep fome time to the 
performance of this duty, and to 
break thorow the manifold lets 
and impediments, which ftand 
in our way, is the due confide- 
nt ion of the fruits, and effe&s 
of this duty carefully perform- 
ed, which have been mentioned 

before, 



7$ 



74 ^ Treatifo of 

before, and come to bee named 
hereafter. 

Qaeft. What things do hinder r 
the fruitful performance of this 
duty P 

jinfo. Two principally, which 
may bee called abufes of Medi- 
tation, 
i Firft, Sleightnefs; when wee 

make a ceremonv of it, not fo 
much looking how our hearts 
are affeded in and by it, as that 
wee may not juftly bee charged 
for omitting it. 
2 Secondly, Trifling fantafies, 

and worldly cares, which fill the 
head, that wee cannot minde 
heavenly things; hence follow- 
eth wearinefs of it, and an ha- 
ftening to more liberty, that our 
hearts may range where they 
lift. 

Queft. How are thefe abufes to 
bee remedied f 

Jnfw* 



Divine ^Meditation* 7 J 

A, Fir ft. We muft remember, 1 
chat it is a duty of great weight, 
earneftly called for at our hands, 
of Angular fruit, and comfort , 
worthy to bee delighted in, and 
exercifed with greateft dili- K 
gence. The men of the world 
arcexad: in trifles, is it not a 
fhame to the children of God, if 
they be fleighty in matters of fo 
great importance ? Labour fpent 
in the duties of Religion is loft, 
and the fruit perifheth, if wee 
ftrive not to perform them with 
life and power. 

Secondly,To obtain, that wc % 
may bee fit to perform this du- 
ty, and not to bee carried at that 
time after wandring, wee muft 
ty e up our loofe hearts through- 
out the day from the deadly cu- 
ftome of ranging after vain 5 fond, 
and deceiveable thoughts, 
dreams, and delights •, wee muft 

weigh 



J6 Lxf Trcatifc of 

weigh how little worth this is to 
fuffer our cogitations to bee 
fattened on things tranfitory 
with delight, much lefs about 
thofe that are filthy, and evil, 
but rather bring them to bee 
taken up in thofe which are hea<- 
venly : This wee are called un- 
to, and until wee learn, how 
weighty foever our dealings be , 
to count this the chicfeft, to 
keep peac? with God, and ever 
fear to offend him, it will bee 
an hard matter to bring our 
felves to meditate witftchearful- 
nefs, and fruit. 
3 Thirdly, When thou fetteft 

upon this duty , take heed of 
felf-confidence, left thou pro- 
voke God to give thee up to be 
buffeted of Satan, to teach thee 
humility, and lowlinefs. How 
fhould wee hope to profper in 
any good work, fo long as wee 

truft 



J>Mnt ^Meditation, "jf 

truftinourown ftrength? Suc- 
cefs joyned with feli-prefump- 
tion, is perillous-, for it tendeth 
tofpiritualfulnefs, and forfeit- 
ing, two main and great difeafes 
of the foul. 

Queft. What bee the forts and 
kinds of Divine Meditation i 

Anjw. It is fitly divided into 
two forts. 

Firft, Extemporary, occafio- i 
nal, or fudden, which may bee 
done at all times, and in all em- 
ployments. 

Secondly, Set, deliberate, or ^ 
folemn : both thefe have their 
ufe, and in both thefe, feriouf- 
nefs is required. 

Qiieft. What is occasional Me- 
ditation* 

Anjw. It is a ferious bending 
of the mind, to think upon fome 
good and profitable fubjeft, be- 
ing occafioned thereunto by fuch 

things 



78 A Treaiife of 

things as (by the providenceof 

God) do offer themfelves to our 
Pfai.8.8. fenfes, eyes, and ears, as wee go 
Pr«r% X £' about the duties of our calling , 
Mau.**. or bee exercifed in fome honeft; 

and lawful Recreation , for the 

continuance of our health, and 

comfort of our life. 

Queft. What Rules are U bee 

noted touching this extemporary 

Meditation 1 

1 Anfw. Firft 3 Extemporary 
Meditation , as Ejaculatory 
Prayers, have no ornament but 
fervency, no motive but love , 
no other eloquence butaftedti- 
on* and their claufes, no contex- 
ture but neceffity. 

2 Secondly, No employment 
can hinder us from this duty, 
they rather minifter occafion 
thereof unto us: The cold of 
Winter, the heat of Sum- 
mer, the fweetnefs of the 

Spring, 



Divine Meditation* 79 

Spring, the fruitfulnefs of the 
Harveft, do * praife the Lord , *pGlij.i2 
that is, do minified plentiful oc- & 69. 34- 
cafion to us to praife God .• No vittx^ 
month in the year, nor week in 
the month, nor day in the week, 
nor hour in the day, which doth 
not afford us fome profitable 
matter to meditate upon. 

Thirdly, The fittcft day in 3 
the week > is the Lords day, 
which wee are to confecrate 
wholly to him : but as no perfon 
is exempted from this duty, fo 
no time but may fitly ferve for 
the performance thereof. 

Fourthly, As wee muft not 4 
lightly let flip fuch matters of 
good ufe, as will bee often of- 
fered unto us, and defraud our 
felves, and others of the benefit 
thereof fo wee muft not fix our 
minds too earneftly upon them, 
left wee offend others, and neg< 

left 



So A Treatife $f 

left fome neceflary duty of out 
own. 

j Fifthly^ The more natural 

and lively the occafion of exter- 
nal Meditation is, the better 
it doth affeft at the firft faluta- 
tion, as foon as wee take a tafte 
of it, which muft bee regarded 
and laboured after, becaufe the 
bufirtefs of this life will not fuf- 
fer us largely to difcourfe upon 
them. 

C Sixthly, Variety of matter is 
very profitable, for often itera- 
tion of the fame thing, breeds 
heartlefnefs. It is with Medita- 
tion, as with medicines, which 
with over ordinary ufe lofe their 
foveraignty, a-ndkillin fteadof 
purging. 

Queft. XVjfjat are the benefits of 
Extemporary Meditation ? 

Anfrp. I It fits for fetlcd Me- 
ditation, as it furnifheth with 

mat- 



Divine Meditation. 8l 

matter, and prcpareth the heart 
to commune with God: as oft 
falutstions makes way to fami- 
liar conference. Hee that ob- 
ferveth the Lord in all his deal- 
ings, and makes fpiritual ufe of 
earthly things, (hall with more 
eafe finde and faften his heart 
upon fome good matter, and 
have it at command, to attend 
upon the Lord in raoft ferious 
Communication, 

Secondly, It kindles the gra- % 
ces of the Spirit , which might 
ptherwifebee damped with the, 
foggy mifts of earthly cares, and 
vain delights. As the fire 
gathers that which caufeth it to 
burn fafter : fo the Spirit raifeth 
holy thoughts upon outward 
occafions, which dfl revive the 
grace wee have received. 

Thirdly , Since the greatefl: 3 
part of our life is fpent in world- 
F ly 



%% ATreatife of 

ly affairs, unlefs wee lift up our 
hearts to God upon occafions 
'offered in our callings, journies, 
and fuch like, wee (hall deprive 
our fouls for the moft part of 
fweet f ellowfhip, and commu- 
nion, and company with the 
Lord, 

4 Fourthly, If God walk along 
with us in the labours of our cal- 
lings, is it not an offence in us to 
take no notice, or obfervation of 
his prefence t 

5 Fifthly,Occafional Meditation 
is a (harp fpur, and ftrong provo- 
cation, to prayer and praife : Hee 
cannot want matter of thanks- 
giving or fupplication , that 
confcionably obferveth and con- 
fidereth the goodnefs of the 
Lord towards him in the things 
of this life, and infirmities of the 
creature, and his own inability 
of hiirifelf to effeft, or bring 
any rhing to pafs. Sixthly, 



Divim Meditation. 83 

Sixthly, It furthers much to 5 
bring us to the knowledge of 
our felves > and to encreafe 
humility: felf- ignorance is a 
difeafe moft dangerous, the 
daughter of corruption, infideli- 
ty,forgetf ulnefs, pride,prefump- 
tion, earthly- mindednefs, flatte- 
ry, bad company, ill examples , 
and cuftome in fin. One fpecial 
Remedy of this over-fpreading 
malady is oft and diligent Medu 
tation of the things that fhall 
happen,fall out, or be prefented 
to us in our daily vocations. 

Seventhly, The thoughts of 7 
this nature are not oneljr lawful, 
but fobehoovefuUthat wee can- 
not omit them without negled: 
of God,his creatures, our felvesj 
the creatures are half loft, if wee 
onely imploy them, not learn 
fomething of them , God is 
wronged,if his creatures bee un- 

G a regard- . 



§4 *A Treatife of 

regarded-, our felves moft of all, 
if wee read this great volume of 
the creatures, and take out no 
leffon for our inftru&ion. 

Queft. How [hould a man fit 
himfelf for extemporary Medita- 
tion ? 

i Kjinfw. Firft, Heemuft get 

an heart defirous to reap profit 
by every thing that doth befall 
him. Love of wealth draws the 
covetous to ftudy how he might 
turn all things to his advantage , 
and love of grace will produce 
the fame effe&s in her kind. 

a Secondly, Heemuft learn to 

read the power, goodnefs, boun- 
ty, and wifdorne of the Lord 
written in fair chara&ers in the 
large volume of the creatures, 
and in every leaf, and line there- 
of. The fire, hail, fnow, rain, 
dew, froft, yea,herbs,plants,fifli, 
and fowl, praife the Lord, that 

is. 



Divine \JMeditdthn. 8 j 

is> give occafion to man to mag- 
nifie the name of God, who is P fal - *• n 



*>3- 



great and excellent. 

Thirdly, Let him make fpi- 3 
ritual ufe of earthly things, and 
mark how the one is refembled 
and (hadowed forth in the other : 
And to this end it is good to ob* 
ferve the parables , and fimili- 
tudes, and borrowed phrafes in 
Scripture, whereby a Chriftian 
may foon furnifh himfelf in this 
point; 

Fourthly, It mull bee re- a 
membred, that in every thing 
the wife, juft, powerful, and 
good providence of God doth o- 
ver-rule ; this perfwafion rooted 
in the heart, draws a man to ac- 
knowledge the hand of God in 
whatfoever happeneth, great 
or fmall. 

Queft. What is folemn, or fet- 
tled Meditation ? 

G 3 Anftv. 



ifi A Treatife of 

Anfw. It is a purpofed and ad- 
vifed bending of the mind,, to 
confider,and mufe on fome good 
and wholefome matter, with re- 
solution to work the heart into 
an holy temper , to which end 
wee feparate our felves from all 
companies and occafions that 
might diftrad us. 

Queft. What Motives Jhould 
perfrvade Chrifiians tofet upon this 
duty i 

^^.Befides the benefits be- 
fore mentioned > which princi- 
pally belong to iblemn Medita- 
tion 3 thefe confiderations may 
bee offeree to quicken us. 
I Firft, Wee muft exercife our 

felves in the Word of God with 
care, and diligence, that it may 
fink into us, abide with us , 
quicken, and conform, and 
ftrengthen us. Wee are com- 
manded ft> treafureupy and feed 

upon 



Divine Ulie Station* 87 

upon the mrdof Life s Binde up the ^ai. n 9 : 
TeHimon^fealup the Law^among " a ; 8 l6% 
my Difciples. Blejjedare they that Luke 1 u 
hear the Word of Cod and keep it. ^ X 
Blefled are they who read, and they 
who hear the words of this Prophe- 
cy, and keep thofe things that 
are written therein. Receive with james u 
meeknefs the ingrafted Word^ 
which is fo called, becaufe it 
fhould abide in our hearts 
like a Siens in a ftock, and 
never bee removed , but there 
grow and fru&ifie unto eter- 
nal life. But the Word can- 
not take root, bee remembred , 
digefted, wee cannot feed upon 
it without Meditation : Let him 
that readeth, confider andun- Mat ' 241 ' 
derftand. 

Secondly, The Scriptures * 

were written to bring us to hap- 

pinefs, to fellowlhip, and com- 

muuion with God, to everlafting 

G 4 1&. 



88 A Treatife cf 

life. They fet forth the way to 
bleffednefs, and dired how wee 

Toh'to 3 ma ^ ^ ce P arta ^ ers °f glory. And 
i jak P i?3 ^ wce b e not chiefs of the fal- 
vation of our fouls^ wee muft 
fearch into this Mine as well by 
Meditation, as reading, or hear- 
ing. 

Qieft. What things mull bee 
looked unto , that this exercife 
might bee taken in hand with good 
fnccefs f 

Anfo. Choice of good matter, 
fit place^due time 5 holy entrance, 
orderly proceeding, and feafo- 
nable, meet conclusion. 

Queft. what rules are to bee ob- 
served touching the choice of mat* 
ter t 

i^tnfev. The matter of Me- 
ditation muft be fome good and 
profitable thing: as God him- 
felf, his attributes, titles, pro- 
perties , works of mercy, and 

judge* 



Divine Meditation. 89 

judgement, creation and provi- 
dence, his Word, Threatnings, 
Promifes 3 Commandements 5 
our own unworthinefs,mortality, 
the affli&ions and manifold 
changes of this life 3 and how we 
may go thorow them with com- 
fort. 

But out of this variety, make 
choice of fome one to bee the 
fubjed of thy difcourfe, for hee 
that is every where, is no where: 
Nothiqg is more hurtful to the 
body,than many medicines.The 
fore, to which fundry kinds of 
plaifters are applied, is hardly 
brought to a fear. Think upon Nihil *** 
one thing until thy affe&ions be ^ % 
wrought upon. Nothing is fotranfttu 
profitable, that it can benefit ^ e f f,Se * 
much in pafling by$ hee that 
comes by the fire may feel a 
glympfeof heat, hee onely is 
warmed that carrieth at it : It is 

the 



$0 c^ Treatife of 

the property of a weak ftomach 
to tafte many things, to hold 
and digeft nothing. Many mat- 
ters thruft upon us at once, 
weaken and diftrad the powers 
of the foul. To fcatter the 
thoughts upon many things, is 
to attend nothing as it ought : 
when the mind is diftra&ed be- 
twixt divers things, the one is a 
hinderance to the other, and we 
receive benefit by neither, nor 
bring our thoughts to apy good 
iffue. 
i Secondly, Out of this variety 

of matter, feeing thou muft take 
butfomeone, play the part of 
a. wife man , and chufe th$t 
whereof thou haft fpecial need ; 
As falves are not for every fore, 
nor all meats agreeable to every 
conftitution-, every part of the 
Word is holy, pure, and good $ 
but times, occafions, conditions 

of 



Dtvint ^Meditation, £j 

of meinnakea difference: There 
is a time to mourn, and a time to 
bee merry ^ to put on fackcloth, 
and to fing for joy-, and there is 
matter to bee found in Scrip- 
ture which doth fuit with each 
difpofition, and will ferve to ftir 
up either affe&ion. The occa- 
fions 5 difeafes , comforts of 
Christians are not the fame, nor 
alike at all times : out of the 
treafury of the Word wee may 
gather inftru&ions which will fit 
every occafion, feafon, and e- 
ftate ; Fitnefs of matter is re- 
quired, as in fpeaking, fo in mu- 
ling. ? Art thou afflicted in con- * xfa. 3?. 
fcience f or fin i fpeak with thy 3,4. &^ 
heart of the promifes of pardon ** b g s 
and forgivenefs, that are freely DcucV 
made in fefus Chrift: enquire 3*- & 3*-7 
diligently into Gods mercies of p^' *'* 
old, commune with thy felf ll5 xx 7 ' 
what former experiences of love 

and 



g% i^f Treatife of 

and favour thou haft felt * call to 
remembrance how tenderly the 
Lord hath dealt with others up- 
on their humble fubmiffion. If 
thouwouldeft ftir up thy heart 
to love or reverence the Lord, 
think of his majefty, power, 
goodnefs, free-grace, and un- 
deferved mercy. 
3 Thirdlyjt is neither unlawful 

nor unmeet to meditate on our 
fins paft,that we might be hum- 
bled;^ frailties prefent, that we 
might prevent them : but a dif- 
creet courfe muft bee held that 
wee defile not our felves with 
delightful remembrance of fin 3 
Exek. ^- n or by thoughts ftir up the cor- 
3 1. ruption which wee defire to 
fubdue, nor caft our felves into 
defpair and horrour for what 
hath been done amifs 5 nor give 
place to doubting of perfeve- 
rance in refpeft of the time to 

come;, 



Divine ^Meditation. 

come, for humiliation mud bee 
joyned with confidence in God > 
and watchfulnefs that wee fall 
not into fin again, 

Queft. What if the hem bee fo 
barren^ that me cannot call to 
minie any thing that hath been 
taught^ nor remember any mer- 
cy me have received i 

Anfw. Thefe may bee obfer- 
ved as matters meet to have 
good room in oar thoughts 3 our 
own vilenefs, unworthinefs , 
emptinefs of grace, the goodnefs 
of God in fparing our lives, be- 
llowing outward bleffings, for- 
giving multitude of fins, and 
fubduing them more and more; 
the fufferings of Chrift in the 
Garden, and upon the Crofs $ 
the Chriftian armour that muft 
bee put on, and kept about us * 
how wee might carry our felves 
uprightly in all eftates, and af- 
fairs, 



91 



p^, A Treaiife q{ 

fairs, that our hearts bee not 
difordered, nor our lives ble- 
mifhed. It is not amifs to pro- 
pound to our felves the mercies 
of the day, our fpecial wants of 
grace, and the chaMements 
that are laid upon us as matters 
to bee mufed on : that wee 
might bee quickened to prayer 
and thankfgiving, 
* Firft, More particularly, ^Hee 

that defireth to have help by 
Meditation , nruft weigh how 
flippery, bad, fickle, and wan- 
dring his heart is, infinite 
waies to his exceeding hurt, and 
that hee muft of neceflity ap- 
J er - 1 7« 9- point fome a fet time to check , 
I7 a ' **' reclaim, and wean it from the 
fame* 
2 Secondly, Hee mull watch o- 

ver his heart ( having been fo 
often deceived by it ) through- 
out his" whole life, and have it in 

fufpition. 



Divine Meditation. g$ 

fufpition, that fo it may be mote 
fit to bee drawn to fuch heaven- 
ly exercife, and be flayed there- 
in, and attend upon the fame. Prov * 4 ' 1X 

Thirdly 3 This being obfer- 3 
ved, let him draw matter of Me- 
ditation and Prayer from his 
own wants, and infirmities, from 
Gods benefits, from the change 
and mortality of this life. Alto 
it is good to meditate on the 
Glory of Gods Kingdome, the 
fweet comfort of a peaceable 
confcience j love of humility , 
meeknefs , but fpecially that 
which for the prefent fhall bee 
moft fuitable to his ftate. 

Fourthly, Ifhee cannot thus 4 
do, let him read fome portion of 
the holy Scripture, fome part of 
the Pfalms , fome of the E- 
piftlesofthe Apoftles, Chrifts 
Sermons, or fome.good book fit 
to furniih him with good mat- 
ter 



$6 A treatife tf 

ter, and feafon , and afFed his 
mind, that fo hee may learn how 
to perform this duty, and quick- 
en up himfelf to it oft, and from 
time to time, when hee once 
knoweth how. If hee cannot 
read, heemuftdefire more help 
of others, and for want of 
help, hee muft needs look to 
go the more (lowly, forward , 
either in the right and kinde ufe 
of Meditation, or in any part of 
found godlinefs, and Christiani- 
ty, feeing wee cannot bee igno- 
rant of this, that the old fubtil 
fowler fets his fnares,and nets,fo 
thick in our way, that wee have 
no fhift but to fall into them, and 
light upon them , except with 
the wings of Meditation and 
Prayer, wee mount up on high 
above them, and fly over them , 
which to them that cannot read 
will for the moft part bee found 

more 



Divide MtditAtioru pj 

tnore hard and difficult. 

Queft. What particuUrmMedi- 
t attorn concerning duties to be per- 
formed or pratfifed, may wee pnde 
commended unto us in the writings 
of godly men i 

eAnfw. They are many, and 
moft excellent,amongft the reft y 
fuch as thefe* 

Firft, No man iliall bee fit to * 
govern himfelf aright before 
men, ifhee do not ufually ac- 
quaint himfelf with 5 and frame 
himfelf after that Chriftian 
courfe firft which hee fhould 
have before God, Yet no man 
muft reft in private exercifes of 
Religion without a well-order- 
ed life before men. 

Secondly, Every part of our % 
calling muft bee fo carried on y 
as wee may have peace thereby: 
and it behooveth us to bee beft 
armed, and moft circumfpe£fc , 
H where 



$8 * ATrtatife rf 

where wee are weakeft. 

If a»man bee fallen, hee muft 
not lye ftill, but return unto the 
Lord with fpeed , though with 
much difficulty.- for fluggifli-. 
nefs and deadnefs will follow, if 
the breach bee not made up in 
x Sam. 7 . our confeiences, but if wee feek 

Ti 8 ii! IO,toGod unfeignedly, hee is not 
far off. 

3 Thirdly, Ifweerejoyceone- 
ly in prosperity, it is a fign that 
Gods benefits, not his favour 
makes us merry. 

pfal. 119. It is a good thing to rejoyce 

57- in the Sabbaths, and in the com- 

aCor.j. man i on f Saints, yet wee may 

not reft there, but in this, that 

God is our portion alwaies. 

4 Fourthly, In croffes we muft 
ufe great fobriety , otherwife 
wee fliall be unfettled by them, 
efpecially if they bee many and 
great, to this end wee muft pre- 
pare 



Divine Meditation. 99 

pare for trouble before it come, 
and in it wee muft meditate on 
the beft priviledge that God 
hath given unto us , labouring 
that our graces ancj ftrength in- 
creafe 3 as our afflidions do in- 
creafe : For affli&ion is doubled, 1 Sam. $©; 
if the inward infirmity of the p^ i . 
mind bee not diminifhed. Al- 
though for want of proof wee 
count all affli&ions hard , yet 
when wee have experience of 
the fruit and benefit that comes 
by them , confidence in God 
Will make them eafie, if our 
caufe bee good: Wee (hall ne- 
ver want fomewhat tp exercife 
us,fin,or trouble, we fliall have^ 
neither is it unprofitable for us 3 
to the end wee may bee ever in 
the combate, for our life is a 
warfare. 

Fifthly, Wee fcldome keep 5 
Unlawful commodities, or re- 
H z Joyce 



loo %4Treati[eof 

joycc too much in lawful 5 but 
the Lord doth crofs us in 
them. The things of this world 
are too fweet and pleafant to our 
corrupt tafte, but the Lord doth 
feafon them with bit ternefs-, vain 
liberties breed much forrow 5 and 
unchearfulnefs. 

6 Sixthly, The moft vexations 
in our life become annoyances 
unto us through our own fault, 
in that wee either prevent them 
not when wee may } or bear them 
not as wee ought, or make not 
ufe of them as wee might do. 

7 Seventhly, When matters of 
more importance than our fal- 
vation come into place , let us' 
bee occupied with more ferven- 
cy in them, than in that, but not 

Pror.s.14. before. The pra&ice of godli- 
nefsis a rich and gainful trade , 
but if it bee not well followed , 
it will bring no great profit. 

Eighthly, 



Divine ^Meditation. i o i 

Eighthly, To have a willing g 
mind to bee well occupied, and 
matter about which wee may, 
and time tobeftow therein, and 
freedome from lets therefrom , 
is an eftate to bee much made 
of, and yet for the mod part , 
they which have moft outward 
incouragements,cannot tell what 
to do with them. 

Ninthly, Whatfoever mea- 9 
fure of graces wee have gotten, 
yet it is certain, that God hath 
much more than wee can think 
of, if thofe bee the matters 
which we have in greateft price : 
but being fet light by , and the 
means neglected ( which pre - 
ferve them) they dye. That is 
a good ftate when wee have not 
onely joy in heavenly things at 
the nrtt hearing of them, but in- 
creating in joy as our knowledge 
and experience increafeth: and 
H 3 when 



10% ^ Treat ifc of 

when wee are notonely delight- 
ed in the prefent duties of Gods 
(ervice, but alio as joyful to 
think of them that are to come 5 
accounting that the more they 
bee, the better they are* The 
flefh is apt to take the fmalleft 
occafions that may bee , to fa- 
vour it felf 3 but our ftudy muft 
bee to increafe ingoodnefs, and 
to delight more in walking with 
God in a Chriftiancourfe. 

1° Tenthly, Love of the world 
makes death terrible, and fur- 
fetting in pleafure lulleth us a^ 
' deep. Seeing it pleafeth the 
Lord to let us know that wee 
have' this precious liberty all the 
day long to bee with hira, to 
enjoy his prefence by Faith, and 
folace our felves in bold affi- 
ance in him^and that for all good 
things, and to bee free from the 
fear 3 terrour 3 and anguifh, which 

haunteth 



Divine Ulieditathn. i j 

haunteth the ungodly* It were ' 
pity wee fliould for fome de- 
ceivable folly deprive our felves 
of fuch happinefs and peace, as 
hee alloweth us even here to be 
partakers of. 

Eleventhly, The more fure n 
thou art of Gods favour by 
Faith, the more humble thou Mat ' x *' 17 
art alfo: One fpecial point of 
profiting, is to know our own 
vilenefs and mifery better daily, 
that fo wee may come to know 
the inestimable bounty of God 
the better, and what wee are be- 
holding to him for, as receiving 
increafe from him, multiplied 
pardons of fin, and daily increafe 
of grace. 

Twelfthly , They are worthy 1 1 
of great punifhment 9 who fet 
light by the plenty of grace, 
the crumms whereof Gods hun- 
gry fervants do fet great (lore 
H 4 by. 



104 ATreatife of 

by. Look what care, confcience, 
zeal, love, and reverent eftima- 
tion of good things thou hadft 
when firft thou embracedft the 
Gofpel, the fame at leaft retain, 
and bee fare thou keepeft ftill 
afterwards. The more know- 
ledge that thou haft, take heed 
thou beeft not more fecure : for 
thus it is with many at this day, 
who therefore do imart for it : 
wee fhall not injoy the grace we 
had at firft, except wee bee as 
careful now to keep it , as wee 
were then to come by it. 
J3 Thirteenthly , When wee 
are affli&ed, and the wicked fpa- 
red, our eftate feems to them 
moft vile, when wee are both in 
profperity, they feem more 
happy : when they and wee bee 
both affiled, then they ac- 
count our eftate happier than 
their own, but efpecialJy wfreu 

they 



Divine Meditdti$*. 105 

they bee affli&ed, and wee fpa- E**k ** 
red: Wee may. not aflign the 1 *' 
Lord in what place and ftate, in 
what condition and company we 
ftiould live, but as ftrangers 
wait on him, even as the hand- 
maid on her Miftf efs, for what- 
foever hee will allow u« : wee 
are ready moft commonly to bee 
called away by death/ before 
Wee have learned how to live. 

Fourteenthly , Keep down 14 
carnal liberty , and the fpiritual 
liberty (hall bee great , reft on 
God, and it (hall make thee o- 
vercome the hardeft things. If 
thou wilt finde Chrift fweet,. 
thou muft ever finde fin bitter. A 
Fear ever to offend God, and 
thou * needed not to fear any o- 1 P f al .^ 
ther peril. No good thing abi- 7 .&?mx 
deth long with us in its ftrength, 
and beauty, without new quick- 
ning : When wee feel any wea- 

rinefs 



106 kA Treatifs of 

rinefs in a godly courfe, by what 
occafions, or weighty dealings 
foever it bce 3 the Devil hath 
met with us-,therefore weemuft 
fpeedily take flume and forrow, 
and turn unto the Lord, 
15 Fifteenthly, Wee muftre- 
p f member to ferve and walk with 

z God 3 by daies, not by weeks 3 
and months onely. A great dif- 
ference there is betwixt the ob- 
serving and viewing of our life 
from day to day, and the doing 
of it by fits now and then $ in 
the one wee are fafe, chearful , 
and fruitful, in the other raflh, of- 
fenfive , and often unquiet for 
it 5 walking in fear 5 and with 
little comfort. 
j6 Sixteenthly, As husbandmen 
wait for their fruit \ fo fhould 
wee for that which wee pray 3 
and hope for; and that would 
make us joyful when wee obtain 

it. 



Divine (Meditation. 107 

it. Ifaman can rejoyce at the 
converfion of a (inner, then is** 1 ^ 
hee the friend of Chrift. 

Seventeenthly \ It is a folly, 17 
yea, a madnefs to bee heavy to 
the death for any earthly thing , 
when yet a man defireth nothing 
more than life. They who can 
negleft, and fet meanly by a 
little vain glory, aftd credit with 
men, may gain, and injoy much 
peace with God. All our life 
ought to bee a providing for a 
good end, and a keeping away 
of woe, which cometh by fin, 
fear not the pain of death, for 
God can make it eafie, or tolle- 
rable. i . 

Eighteenthly , The flefh 18 
would fain pleafe it felf in fome { \ • 
unlawful liberty, when we have 
pleafed God in fome duties : bur 
a wife man will keep him well 
while hee is well. 

Nine- 



ig8 o^ Treatifc of 

19 Nineteenthly, Where there 
is wilfiilnefs in finning, there is 
great difficulty in relenting, and 
alfono power, nor boldnefs in 
beleeving-, many beginning well 
in godlinefs , have fainted and 
quailed , or been juftly reproach- 
ed before their end, that others 
may the more fear their own 
weaknefs .• where new know- 
ledge is not fought, there is the 
lefs favour in the old, and when 
men make not good ufe of the 
old, the fecking of the new is 
but an enquiring after novelties. 

20 Twentiethly, Men having 
experience of Satans malice , 
and continual dogging of them 
to do evil, it (hould move them 
to trufle on their armour,to truft 
better in the Lord , and lefs to 
themfelves. Corruption grows 
when it is not fufpefted, and 
where it is fufpefted to grow, 

if 



Divfac tMtdiution. 109 

if we go not about to pull it out, 
and pluck it up, it will bee too 
deeply fattened in a ihort time. 
The like may bee faid of con- 
ceitednefs, though a man pray, 
and meditate, and keep a better 
courfe in his life than fome do, 
yeti/hee do it but fleightly, 
that th.e flefli prevaileth much 
in hindering the well performing 
of it, all will foon come to 
nought : It may bee perceived 
in the fway it beareth in other 
parts of the life, and then let it 
bee fpeedily amended. 

Oneantwentiethly, It is good 21 
fo to task our felves with du- 
ties, one or other, at all times, 
and in all places, that wee may 
cut off occafions of much fin. 
Men have never fo much 
wealth, but more is ever wel- 
come. Why fliould wee not do 
the like in fpiritual things ? even 

who- 



tio r Atreatife of 

whofoever hath moft and grea- 
test part therein : when wee bee 
come to the higheft degree of 
feeking God with much travail, 
yet wee abide hardly, and a 
(hort time therein, at leaft much 
unprofitablenefs and barrenoefs 
will meet with us again after- 
wards, by means of our corrupt 
hearts, which being fo 3 wee need 
not think that wee bee too for- 
ward, when wee bee at the 
beft. 
a 2 Twoantwentiethly , Let no 
fin bee flejghtly parted over, or 
boldly committed, for when it 
commeth to remembrance in 
trouble, it will bee an heavy 
burden, and pinch us to the ve- 
ry heart. 

Queft. What other obfervatiom 
jit to bee meditated upn, \h all wee 
fnde in the writings of godly 
meni 

Anfw, 



Divine Meditation. Hi 

Anfw. Thefc and fuch like. 

Firft, That wee keep a nar- * 
row watch over oift hearts , p^**' 1 / 
words, and deeds continually, Eph. 5 . \f 

Secondly, That with all care, 2 
the time bee redeemed , which 
hath been carelefly, and idlely, E?h 6 
and unprofitably {pent. Col *, i# 

Thirdly, That once in the 3 
day private prayer at the leaft, 
and meditation (if it may ) bee Lu& I4 . 
ufed. x *> **• 

Fourthly, That care bee had 4 
to do, and receive good in 
company. 

Fifthly, That our family bee 5 
with diligence and regard in- 
ftru&ed, watched over, and go- 
verned. 

Sixthly, That no more time £ 
or care bee beftowed in matters Dcut . 4< 9# 
of the world, than muft needs. tfV.7. 

Seventhly, That wee ftir up 7 
our felves to * liberality to Gen -i8.i* 
Gods Saints. ~~ Eightly/ GaUl ° 



10a A Tredtife of 

8 Eighthly, That wee give not 

» €01.3.5. the leaft liberty to wandring 
* lufts and SfFe&ions. 
p Ninthly, b That wee prepare 

*Mat. u. our felves to bear the crofs, by 
* 4 what means foever it (hall pleafe 

God to exercife us. 
10 Tenthly, That wee beftow 
fome time, not onely in mourn- 
ing for our own fins, but alfo 
0^.9.3*4 for the fins of others, of the time 
and age wherein wee live. 
Ii Eleventhly, That wee look 
daily for the coming of our Lord 
1 Cor.1.7. j e f us Chrift, for our full deli- 
* verance out or this lite. 
ta Twelfthly, That wee ufe (as 
wee (hall have opportunity , at 
leaft as wee (hall have neceffity) 
to acquaint our felves with fome 
godly, and faithful perfons,with 
lam whom wee may confer of our 
uH* *' Chriftian eftate, and open our 
doiibt*> to the quickening up of 

Gods 



DMnc Meditation. \ 1 i 

Gods Graces in us. 

Thirteenthly, That wee Ob- 13 
ferve the departure of meQ out 
of this life, their mortality, the^ c1 ^ \ 
vanity and alteration of things 
below , the more to contemn 
the world, and to continue our 
longing after the life to come .• 
And that wee meditate 5 and 
mufe often on our own death, 
and going out of this life., how 
wee muft lye in the grave,which 
will ferve to beat down .the 
pride bf life in Us. 

Fourteenthly, That wee read »4 
fomewhat daily of the holy J >CU ^ I 7- 
Scriptures for the further en- jok 1'. s. 
creafe of our knowledge, and ? fa - *• *•. 
under (landing, if it may bee. 

Fifteenthly, That wee enter 15 
into Covenant with God, that 
wee will ftrive againft all fin, 
efpecially againft the fpecial fins 
and corruptions of our hearts > 
I and 



XI4 ATrcaUJc tf 

and lives, wherein wee have 

moft difhonoured the Lord, and 

raifed up moft guiltinefs to our 

^^^ownconfciences^ that wee care- 

34.51.' fully fee our Covenant with 

God kept and continued. 

j 6 Sixteenthly, That wee mark 

1 Pet 1 1 4 how fin dieth, and is weakned in 

llTuli. us • anc * t ' lat wec tnrn not to 

iThef. ^.our old fins again, but wifely 
** avoid all occafions of fin. 

f 7 Seventeenthly, That wee fall 
not from our firft love, but con- 
Rev. z . 4 .tinueftill our affe&ions to the 
James 1. liking of Gods Word, and all 
ilora.i.i3 r ^ e holy exercifes of Religion , 
diligently hearing it, and faith- 
fully pra&ifing it in our lives and 
conventions^ that tvee prepare 
our felves before wee come, me- 
ditate and confer of that wee 
hear, either by our felves , or 
with others, and fo mark our 
daily profiting in Religion. 

Eighteenthly, 



t>ivine Meditation, i i y 

Eighteenthly, That wee beS 18 
dften occupied in meditating 
on Gods Works, and benefits, J^;^ 
and found forth his praifes for 12,13. 35 
the fame. 118.15., 

Nineteenth^ That wee ex- 19 
ercife our faith by taking great 
comfort and delight in the great 
benefit of our Redemption by 
Chrift, and the fruition of Gods fjj£*| 
prefence in his glorious and blef- 7 , $. 
fed Kingdome* 

Laftly, That wee rtlake not 2®* 
thefe holy Meditations , and 
fuch like practices of repentance,- 
common or cuftomary in titiie^ 
neither ufe them for courfe. 

Queft. What flact is fit for 
Meditation ? 

Anfo. It is indifferent whe- 
ther it bee in the houfe, or in the Oen. »4- 
fields at home, or abroad, walk- p cut .$ *, 
ing, fitting, or lying*, biit a foli- 7 
tary place is fitteft for this exer- * a - **• 
I 2 eife: 



i\6 %A Treatife of 

Mat. 6. 6 cife.- (as our Saviour hath taught 
Luk.u.i us ^ w j om t fj OU y ra y e ft } enter ma 

tbyclvfet, and pray privately J 
that being alone , not diftra&ed 
with noife, or company > wee 
might with more freedome, and 
quietnefs, talk with God. Wee 
cannot bee too wary in avoiding 
all occafions of dift urbance, be- 
caufe every (mall thing will foon 
break us off in this fervice. But 
feme men can bee more folitary 
at the Market-crofs, or in the 
midft of a throng, than fome o- 
thers in their clofets (when they 
bee furtheft removed from com- 
pany. ) 

Moreover, it is not araifs to 
ufe one place often , for wee 
Joh.18.2. findefe weft Impediments there 
where wee are moft accuftomed 
to meet the Lord- then wee can 
beft recoiled* our thoughts, and 
being gathered, keep them to- 
gether 



Divine \Jtfedita tion. \ \ 7 

gether without diftradtion. 

Queft. What fay you of them 
that have no room to bee alone ? 

Anfw. Fir ft, They mu ft bee 1 
diligent to redeem the time, and 
watch all opportunities, riot ma- 
king their wants a cloak for their 
negligence. 

Secondly, Though all men 2 
cannot be fitted> as they defire, 
for fecrecy, and folitarinefs to 
withdraw themfelves from com- 
pany, and no ife, yet there is no 
man that hath an unfeigned de- 
fire to perform this duty, but 
hce may finde fome place to do 
it in, either in the field with 
Ifaae^ or in the houfe with Da- 0^.14, 
niel, or at leaft (if they bee 63 
hindered all the day longj in his 'Pp^' 1 * 
a bed with David. 

Queft. What time mufl bee fet 
apart for the performance of this 
duty} 

I 3 Anfw* 



4.4 



?I $ A Treatifi of 

I An fa. Firft, The Lords day 

1$ the fitted time in the week for 
phe performance of this exer- 
cife : but though it muft not bee 
omitted on that day, yet it muft 
not bee put off till that.day. 

^ Secondly, Some time con- 

venient muft bee fet apart lor 
this duty every day , and that 
muft bee pbfervpd conftantly, as 
jxiuch as wee can, for by that 
jneans wee (hall bee better en- 
abled to finifh this work with 
better fyecefs. 

3 Thitdly> No part, nor hour 

of the day is abfolutely neceffa- 
ry to bee kept, neither is a man 
fo ftridtly bound to obferve the 
time which hee hath chofen, as 
fit and feafonable that hee ihould 
charge himfelf in confeience to 
bee guilty of fin, if upon occa- 
fion hee change it unto fame o- 
ther. Order in al) good duties 

is 



Divine tMtditatUn. up 

is a caufe of conftancy, and con- 
stant order is a notable means of 
continuance. 

Fourthly, As for the fitted: 4 
hour in the day, a mans own ex« 
perience muft inftrufl: him, and 
his occafions direft him,whether 
to take the golden hours of the 
morning, when being awakened, 
and refreflied by {weet deep 
and quiet reft, hee (hall finde 
himfelf free, and fit to meditate 
upon fome heavenly matter, as 
$acob didj or the evening, when <$**• **. 
hee hath ended his labours , l6 
which was the time that * Ifaac * Gen. x 4 , 
took; or the midft of the day , *3- 
which was b Peters time * or any b a& 10.9 
other part, and hour of the day : 
• David and * Daniel ufed three «p&. f j,** 
times a day to pray , and medi- d DaB.&i« 
tate. 

Fifthly, The moft quiet, and j 
free times(if ftrength and wake- 
I 4 fulnefc 



12© A Trcatife ef 

fulnefs will give leave ) arc the 
morning, evening,and night fea- 
fon:which were the times appro- 
ved among the Heathen,who for 
the better imprinting of any 
thing in memory;, give this coun- 
fel ( vvhicli common experience 
doth confirm,) to think ferioufly 
upon it in the evening before 
they deep, and to call it again to 
minde in the morning when they 
awake: Ohhowfweet it is toa- 
wake with God in the morning > 
andtofalutehim with cur firft 
thoughts ! How fafe and pro- 
fitable to prevent unfavoury 
thoughts, and wicked projects 3 
by lodging up in oijr foul lome 
holy matter worthy our chief 
employment^ and to prepare the 
&'i* 9 48 heart to walk with God before 
pfa. 5. 3- wee enter into the world 1 Hee 
Sb *|* that makes himfelf well ready e- 
very morning, (hall pafs the reft 

<z>f 



Divine Mediuthn. X a I 

of the day wich much cafe,' and 
great comfort. It is much with 
what liquor the heart is firft fea- 
foned-,it it be well prepared with 
fome heavenly Meditation be- 
fore the cares of this life take up 
the room* it will be kept in bet- 
ter order, in all bufineffes, occa- 
fions,accidents whatfoe ver.How 
fit is it when wee have tafted of 
the bleflings of the day, that wee 
(hould render unto God the 
fruit, not of the lips, but of the 
heart, and come into his prefence 
from whom wee have received 
io many favours < What more 
expedient, than that wee Ihould 
commend our ielves into the 
hands of God with confidence, 
and make our accounts even, 
being to lye down in his fear i 
What more excellent recreation 
after tedious labour, than to 
recount the mercies of the Lord, 

his 



12% k*A Tredifs tf 

his fatherly prote&ion, the dan- 
gers wee efcaped, what fervke 
wee owe to God for all the to- 
kens of his love, and what caufe 
wee have to bee humbled for all 
our fins. Of the night David 
i pfc. 16.7 faith, ft Mj reins (hall teach met in 
the night feafon. God ufed to 
fpeak to his fervants in the 
*Pfa.xx$. * n ight by dreams and vifions. 
P&.**.* When wee are freed from cares 
Jo^v 13- and incamjberances , compaffed 
about with darknefs, that out- 
ward obje&s apprehended by 
the eye, cannot draw the mind 
away* when all things are quiet, 
and ftill, then what greater fo- 
lace, or fweet refreshing can bee 
found, than to lift up the heart 
to Heaven f But thefe times 
may bee coTimended as fit, not 
urged as abfolutely necefTary. 
* Sixthly, Every man muft fet 

apart Tome time for this duty, 

but 



Divine {Meditation. 113 

but they the raoft , that have 
raoft leifure, and opportunity: 
Meditation is an affirmative du- 
ty,which muft bee taken in hand 
when the Lord calleth thereun- 
to, and putteth it upon us by at 
fording us means, and feafon. 

Queft. What fay you to them 
that fretend multitude of worldly 
bufinefle to excufe the emijlion> 
and neglelt of this exereife * 

K^inftv. It is their fin , that 
they will thus fet God againft 
himfelf, as though hee ihould 
command them to do that which 
hindereth them from another 
duty commanded: God hath 
appointed unto us our fevcral 
{landings in our gencral,and per- 
tonal callings, they are both of 
him, and the duties belonging to 
them both will excellently ftand 
together , if the Commandc- 
ments of God bee not contrary* 

Nay 



124 o^f Treatife of 

Nay rather, wee fhould think 
that following of the world to 
bee too much, which is not or- 
dered and moderated by due 
confideration, how far, and in 
what manner wee fhould deal in 
the world, foas not to bee hin- 
dered from holinefs by it, but 
even to pra&ife holinefs in our 
earthly affairs. If wee bee rich, 
wee have the lefs caufe to bee 
holden from Meditation by 
wordly cares. If poor, wee have 
the more need of this duty to 
moderate our care, that it ex- 
ceed not, nor carry us to unbe- 
leef* What example foever wee 
have of the contrary in the mul- 
titude of worldlings among 
whom wee live, yet wee muft 
know, though others will not , 
that wee are not fet here in our 
places to do as loofe, and 
wretched fervants, who when 

they 



Divine (Meditation. lay 

they go to Market, negledl their 
Mafters bufinefs, and mif-fpend 
their time. 

Queft. what courfe muH bee 
holden to redeem time out of ths 
world for Mediation < 

Anfw.Yw^ Walk fo on earthy 1 
as that thy chief delight bee in 
Heaven ftill : ufe this world as a 
Pilgrim doth his cloak. Love will 
finde fomewhat to do , they 
that delight in the world, will 
make bufinefs in the world, as 
children invent matter of play : 
But if Chrift bee our beloved, 
and our treafure in Heaven, no- 
thing can hold our hearts from 
him. 

Secondly, Order the affairs 
of this life wifely, that every 2 
thing may have its fit time and 
feafon : wee have fufficient al- 
lowance for the difpatch of all 
our labours, if wee take the op- 
portunity, 



nS ATreatife tf 

porttwity, and manage both 
work,and means with difcretion. 
If thy heart bee upright , fear 
_ not, God vVill teach thee how to 

-Jf ' ,0 * walk. To the man that is good 
in his fight , God giveth wif- 
dome, knowledge, and joy. 
| Thirdly, Spend not much 

time eitUer in confulting private- 
ly with thy felf, or by talking, in 
company withothers,about that 
whereof there is no ufe,or which 
may bee done and ended in a 
little fpace* 

Thoughts of the World do 
tickle us, and that may bee de- 
termined in a few fentences , 
and in a part of an hour, which 
may (if Wee take not heed,) hold 
us wockthc ttioft part of a day* 
Worldly fpeech doth fo rclifh 
to our pallats, that if wee enter 
upon it, wee cannot tell when 
to make an end, Thefe two 

great 



Divine Meditation. lay 

great devourers of time mtlft 
narrowly bee watched againft , 
for if wee wafte time needlefly 
about the things of this life, wee 
muft needs fall fhort in better 
matters. 

Fourthly , Gird up thy loins 4 
with ftrength, And what thou deft, Pro.31.17 
do it with all thy might; thy cal- Eccl -* x# 
ling requires labour, trifling will « 
notfervethe turn, 

Queft. How muft rvee make en- 
trance into this exercife < *V 

Anfw. After wee have fe- 
le&ea fomething wherein wee 
have fome knowledge, or under- 
ftanding , wee muft make en- 
trance unto it, by fome fhort , 
yet earneft, and pithy prayer un- 
to God, to guide, and dired us 
therein by the gracious affiftance 
of his holy Spirit,without which 
wee fhall beat our brains to no 
purpofe. The Heathen began 

their 



Ii8 A Treatifc of 

their bufinefs with invocation* 
Ofourfelvcs wee are not able 
to think one good thought, and 
if in prefumption of our wit, in- 
vention, memory, learning, or 
any thing befide, wee fet upon 
this work, the fuccefs is like to 
bee anfwerable to the begin- 
ning : without the help of God 
a— y^~ ' wee can do nothing that is good • 
j^ The matter or form of our 
^ **- V prayer muft bee this , or fuch 
/* *4ct& like : Oh Lord, fith it hath plea- 
/J&— fed thee to give mee a minde 
ready, and defirous to perform 
this holy duty ( for which I 
humbly thank thy heavenly Ma- 
jefty) I befeech thee by thy ho- 
ly Spirit to affift mee therein , 
that I may bring the fame to a 
profitable and comfortable iflue. 
Thou haft charged mee, Oh 
Lord, to feek thy face, that is, 
thy bleffed and holy prefence * 

Let 



Divine Meditation. jij 

Let my foul anfwer,and fay with 
thy faithful fervant, Lord,I will 
feek thy face^Ohcaufe the light 
of thy face to fliine upon mee , 
enlighten my underftanding , 
ftrengthenmy memory, and fan- 
ftifie my will and affedions-, 
with-hold my ranging and 
truant-like hearty from all tri- 
fl ng fantafies, deceitful dreams, 
vain hopes, carnal fears , and 
worldly cares , wherewith it is 
natarally and cuftomarily in- 
tangled, keep it unto thy felf, 
and unto thy laws , that it 
may wholly delight and fo- 
laceit felf in thee,and grant that 
this point that I now go about 
to think upon, may bee fo fet- 
tled in my memory, and rooted 
in my heart, that I may reap 
the fruit thereof all my life 
long, to thy glory, and my own 
comfort, and falvation, through 
Jefus Chrift. K Queft. 



Hgt) A Treati ft ef 

Queft. In what order mnft wee 
proceed after the entrance i 

l jin[\v. Firft, Wee muft firft 

travel with our judgement to 
inform ic, and then make appli- 
cation, that it may work upoti 
the heart: Knowledge without 
affe&ion is dead and fruitlefs , 
Affe&icn without underftand- 
ing is blinde and inordinate : All 
good motions arife from found 
judgement, and muft bee ruled 
by it, elfe they will bee as a 
fhip without a Governour,that is 
in danger to run upon the fands, 
or to fplitagainft the rocks. 

% Secondly, For the helping of 

our judgement, underftanding, 
invention, and memory, it is 
good for to call to minde ( fo 
far as wee can) what the Holy 
Ghoft faith in the Scriptures of 
that thing which wee meditate 
upon," referring the particular 

paffages 



Divine MeditAtien. \ 3 f 

paffagcs to the feveral heads, or 
places of reafon. This is a great 
help to lead us along in our dif- 
courfe with more eafe and faci- 
lity, and to furnifh us more rea- 
dily with profitable matter, 
touching the point wee meditate 
upon; as the marks fet up in the 
high-way, dired a traveller in 
his intended journey^ yet wee 
mud not be curious, nor fcrupu- 
lous herein, for that would di- 
ftrad: the mind, and draw us too 
much from the right end of this 
holy exercife,which is not to pra- 
•<aife Logick? but to exercife Re- 
ligion, and to kindle piety, and 
devotion. And therefore it (hall 
bee our wifdome to take fuch 
places or heads only, as are moft 
pregnant , and ready at hand, 
and do more eafily offer them- 
felves to our mind* But this or- 
der cannot beeprefcribed as ne- 
K 2, ceflary> 



j 33 %4 Treatife a/ 

ceflary, but as profitable only. 
In this wee muft labour with di- 
ligence, and fincerity, that the 
underftanding, or memory, may 
bee bettered, or confirmed, but 
the method is left free, as each 
man (lull finde it mod con- 
venient. 

2 Thirdly, Our proceeding to 

inform the mind canaot bee af- 
ter one manner in all things. We 
muft obferve one thing in our 
Meditation of God, another of 
his Works s one of good Du- 
ties, another of our Sins : one 
thing when wee meditate on- 
fimple theams, another when 
wee confider of an intire fen- 
tence. This fhall bee in a good 
meafure made clear by exr 
amples hereafter following. 
Fourthly, Application is the 

* life of Meditation-, for the en- 
creafe - of knowledge 3 and 

ftrength- 



D'fOlne {JMeditA tion. j 3 3 

ftrenthening of memory, is vain 
and to little purpofe, unlefs the 
affection bee reformed and 
kindled. It is not the known 
ledge of good and evil, but the 
hearty, and unfeigned affe&ing 
of the one, with a zealous dete-^ 
ftation of the other, that makes 
us holy, and happy. Wee muft 
therefore indeavour to have a 
fenfible tafte, lively touch, and 
feeling of that whereof wee have 
difcourfed with our felves, ao 
Cording to the former direction, 
that wee may bee affe&ed either 
with godly joy, or godly for- 
row, godly hope> or godly re- 
verence, &c. 

Fifthly, The affedtions to be $ 
quickened, are divers, accord^ 
ing to the nature of the thing 
meditated upon. As for ex- 
ample 5 if wee meditate on 
God, or any of his mercies, or 
K 3 benefits, 



1 34 ^ Treatife of 

benefits , wee muft labour with 
our hearts and affe&ions to feel 
how fweet the Lord is $ that as 
doting Lovers do inwardly con- 
ceive a carnal delight in thinking 
and fpeaking of them whom 
they folove, and of the letters, 
stnd tokens they have received 
from them : So wee may con- 
ceive a fpiritual joy and content- 
ment by thinking and fpeaking 
of the Lord, and of his mercies 
towards us. . 

Again, if wee meditate on fin 
according to the former ex- 
ample, wee muft labour to feel 
i King. %. the plague in our own hearts^ And 
jer.i.i?. tQ fa 0Wj t fj at j f # An cvilthingyAnd 

bitter ^ to for fake the Lord our Cod, 
and not to have his fear in us. 

Sixthly, The chief things to 
bee obferved for the quickening 
and affe&ing of the heart , are 
thefe. \ 

i Trial, 



Dhine {Meditation. t$fi 

i Trial , examination and f 
communing with our felves, 
wherein wee have offended , or 
come fhort of our duty. 

2 Taking fhame to our felves 
for our tranfgreflions 5 joyned 
with lamentable, and doleful 
complaining, and bewailing of 
our own eftate, either in re- 
fpeft of the fin that abounded^ 
or the grace that is wanting. 

3 A mofl paffionate^ehement, 
earned, and hearty longing after 
the removal of this fin, and pu- 
nifhment, which wee hate, and 
obtaining the good things which 
wee love. 

4 Religious quickening and 
caJling upon our fouls, by many 
ftrong and forcible reafons, to 
hate evil, -and follow that which 
is good. 

The fifth is an humble, and 

unfeigned acknowledgement , 

K 4 and 



13 6 A Tredtifc ef 

, and confetfion of our own weak- 
ncfs and inability, either to re- 
move the evil, or obtain the 
good, proceeding from a broken 
and contrite heart. 

The fixth is fervent Petition , 
earneftly craving, and begging 
this at the hands of God, who is 
only able to effeft it. 

The laft is chearful confi- 
dence , raifing and roufing up 
our fouls, after fuch doleful 
complaining 5 hearty wiihing , 
humble confeffing, unfeigned 
acknowledging, and ferious ftir- 
ringup our felves, and earneft 
craving of what wee want, 
grounded upon the moft fweet, 
and fure Promifes of God, made 
to them that call upon him in 
Faith, and upon the experience 
which the Saints of God in all 
ages have had of the fuccefs of 
. their futes, who were never fent 

empty 



Divine Meditation. 137 

empty away, but either obtain- 
ed that thing which they beg- 
ged, or that which was much 
better for them^ but thefe 
things are fpecially obferved in 
Meditation upon fome grace, or 
fin, as will bee made more evi- 
dent, and plain, by examples , 
and are not ever neceffary, that 
they fhould bee particularly ob- 
ferved. 

Queft, What is to bee obferved 
for conclusion of this exercife i 

^.Firft, We muft begin when I 
the heart is fitly difpofed, or at 
leaft labour to bring it into or- 
der, before wee fet upon this 
duty,- and break off before the 
fpirits bee dulled, and tired, o- 
therwife we (hall lofe the com- 
fort and fweetnefsof it. 

Secondly, It is not good fud- a 
denly, or abruptly, to break off, 
except fome unavoidable necef- 

fity 



13$ i*d Tredfife of 

fity of company or bufinefs dd 
urge us thereunto. 

3 Thirdly, The conclufion of 

this exercife confifts principally 
in thefe things. 

i Hearty thankfgiving to 
God 3 that hath vouchfafed in 
fuch gracious meafure to affift 
us in the performing of this du- 
2 Recommending our felves> 
and our waies to him, that our 
life, and carriage, and all our 
thoughts, and anions after- 
wards, may bee anfwerable to 
thofe heavenly thoughts and 
defires which wee have had, 
and exprefs in the performing of 
this duty. 

3 Renewing our covenant to 
live by Faith, and to walk with 
God in all holy converfation. 

Queft. Deckre this by feme 
tx^mfUf-Andfirslyhow jhould wee 

meditate 



Divipe xMeditation. 
meditate on Ged his infnht tx~ 
cellency ? 

An\w. Entrance may be made 
thus into it. Oh Lord, my heart 
defires to commune with thee > 
that I might come into better? 
acquaintance with thy Majefty$ 
but of my felflhave no ability 
to conceive what is right , or to 
think a good thought concern- 
ing thy highnefs : Teach mee 
therefore. Oh gracious God, if 
not to comprehend thine excel- 
lency, for that is impoffible, yet 
fo to confer with thee, that I 
may apprehend in fome meafure 
how thou haft revealed thy felf, 
and what thou wilt bee unto 
mee .• that knowing thee in thy 
power, goodnefsj truth, fove- 
raignty, and grace, I may un- 
feignedly cleave unto thee all 
the daies of my life. 

Queft. Bow muft wee proceed 

in 



*i« 



140 Meditation of 

in this Meditation ? 

Anfrv. Wee muft confider of 
his titles, properties, and works, 
obferving how infinitely hee ex- 
ceeded! what excellency foever 
is in any, or all the creatures in 
* i Thru, the world, a oh Lord, thou dmU 

i Toh ^ e fi *" % ^ € %^' unapproachable , 
ix. whom man never faw^ neither can 

Exod. ii- fee andlive^ thou artincompre- 
henfible by reafon, and unname- 
able by words, thy name is won- 
derful, and thy nature fecret, I 
cannot comprehend what thou 
art, I will labour to know what 
thou haft revealed V I am not able 
to behold thy face, let mee fee 
thy back-parts, for this is my 
life 5 and joy of heart to know 
thee the onely true God, which 
fpringeth, and increafeth daily 
as I come to the fuller know- 
ledge of thee: and (hall bee in- 
finite, becaufe thou art infinite; 

I 



Gods Excellency. 141 

I beleeve as thou haft taught 
mee (according to my manner, 
and meafure ) that thou art a 
Spirit, without beginning, with- 
out caufe, the firft and abfolute 
'being, living in and of thy felf$ 
giving being and life to all crea- 
tures$ infinite, eternal, incom- 
prehenfible, without compofi- Gea.i 7 .x. 
tion, one in eflence, and three 
in perfons-, mod perfeft, a meer 
ad^bleflec^and glorious: allfuf- 
ficient in thy felf, for us a great 
reward, void of all poflibility to 
bee what thou art not; great in 
power, infinite in wifdome, a- 
bundant in g oodnefs, everlafting 
in companion, rich in mercy, 
faithful, fincere, conftant in thy 
promifes, unchangeable in thy 
love, gentle, eafie to bee entrea- 
ted, juft and righteous in all thy 
Commandements , and Pro- 
ceedings : the moll abfolute, u- * 

niveifal 



141 Meditation of 

niverfalfoveraignty of all things 
Jboth in Heaven and Earth: Thy 
name is wonderful in all the 
world, for thou haft created all 
things, and by thy appointment 
they continue unto this day. 
Thou haft laid the foundation 
of the earth, and it abideth,thou 
haft ftretched forth the heavens, 
job 9 . 7, as a curtain, and in them ordain- 
•>&«• ed a Tabernacle for the Sun. 
Thou ftilleft the raging of the 
Sea, and the proud waves are 
quelled by thy command : the 
day is thine, the night aKo is 
thine, the Moon and Stars are 
the work of thine hands : Thou 
thundereft from Heaven by thy 
voice, and bringeft the winds 
out of their treafure • thou 
breakeft up the deep, and cau- 
feft the fprings to afcend in the 
vallies. Thou caufeft the grafs 
• to grow upon the mountains, 

and 



G$ds Excellency. 14 j 

and fatisfieft with thy goodnef* 
every living thing. The earthy 
Oh Lord 3 is full of thy good- 
nefs, but thy glory (hines moft 
bright in the affembly of thy 
Saints. Oh what wifdome, 
power, grace, mercy, love, long- 
fuffering haft thou manifested in 
Jefus Chrift, the brightneft of 
thy glory, the image of the in- 
visible God <? what great admi- 
rable things haft thou done for 
thy people t thou haft reconciled 
them being enemies, redeemed 
them being bond-flaves, jufti- 
fied them being finners, of vaf- 
fals of Satan thou haft adopted 
them to bee thy fons, of unclean 
and polluted, thou haft waftied> 
and made them clean: Thou 
guarded them with thy Angels* 
prote&eftthemagainft dangers, 
feedeft them with fatnefs, and 
marrow, and haft referved for 

them 



144 LMedit&tion of 

theiiv the Kingdome of Heaven. 
All thy Works praife thee, Oh 
Lord, and thy Saints blefs thee. 
Great is the power, wifdome, 
holinefs, and glory of the hea- 
venly Angels, but they are fi- 
nite, created, dependent; great, 
immortal, glorious by participa- 
tion only, not able to behold the 
glory of God- great is the re- 
nown, dignity, dominion of 
earthly Monarchs. but their per- 
fons are mortal, their glory fa- 
ding, their Dominion tempora- 
ry, their power limited, what 
they are, they have by deputa- 
tion, during pleafure : As for 
our God, hee is an infinite, eter- 
nal, abfolute, independent fo- 
veraign : His Kingdome is an e- 
vcrlajling Kingdome , and his Do- 
minion endureth throughout aU 
Pfa.$&.i,i Agesy Before the foundations of the 
earth were Uid> and ere the 

Moon 



Cods Excellency. 14 j 

mountains were formed, from ever- 
lafting to everlafting thou art God. 
But Lord thine excellency far 
exceedeth all that I can con- 
ceive; for what can a finite un- 
derstanding comprehend of an 
infinite being ?I know very little 
of thy waies, much lefe of thy 
nature^yea what thou haft revea- 
led of thy felf in thy Word^doth 
rather make known what thou 
wilt bee to thy people^ than 
what thou art in thy felf. cxf s 
the Heavens are higher than the 
Earth, [0 are thy wates higher than 
emwaies, and thy thoughts than 
eur thoughts. 

Queft. How are the fe things to 
bee laid to heart, and frtfled upo* 
the foul i 

Anfw. Wee muftftir up out 
felves to defire full knowledge 
of God, and free communion 
with him, totruft, love, reve- 
ls rence, 



\cfi \Mtdimion ef 

rence, glory in his name^ and to 
walk before him in all humility 
of mind. Bleffed is the man that 
knoweth the Lord, and cleaveth 
unto him in love, fear, and af- 
fiance: yea happy is the man 
whofe God is the Lord. Look 
unto God, Oh my foul, obferve 
his waies, feek his face, and la- 
bour af rer more intire fellowfhip 
and familiarity with him. The 
knowledge of God is excellent , 
eafie, comfortable, it perfe&eth 
i the underftanding,feafoneth the 
will, changeth the afFe&ions, re- 
joyceththe heart. The worth, 
and excellency, the profit, and 
and delight that knowledge 
bringeth, is anfwerable to the 
objecl which is apprehended, in 
which the knowledge of God 
hath infinitely the prehemi- 
nence. Nothing can rejoyce the 
heart,, in which the goodnefs of 

God 



Cods Excellency* jqj 

God is not felt, nor his power, 
wifdome and mercy feen : Oh 
how fweet and delightfome is it 
to behold the face of God as it 
fhineth in Jefus Chrift, to con* 
template the happy Reconcilia- 
tion of juftice and mercy, by his 
unfearchable wifdome, to think 
upon his long-fuffering, tender 
love 3 and never-fading compaf- 
fion ! Love the Lord, Oh my 
foul, and truft in his mercies i 
ferve him with fear, and rejoyce 
in his holy name, for hee is thy 
firength, thy rock, thy portion, 
thy filvation. His favour is bet- 
ter than life ♦ in his prefence is 
fulnefsofjoy-, heeis goodnefs it 
ielf, the highnefs of all good 
things that can bee defired. The 
pleafures of the worU are vain 5 
earthly gain breeds ^reat vexa- 
tions, worldly honours vanifli trial* 
and come to nothing^but God is 
L 2 om 



14J Mediation of 

our pleafure, glory, gain, ever- 
lafting, immeafurable - ? But woe 
is mee, my fight is dimm , ray 
judgement vain, my heart car- 
nally afFedtions disordered, my 
thoughts loofe, I know little of 
God,I have been very negligent 
to feek acquaintance with him. 
Thefe vain things below , the 
gifts of Gods bounty have 
ftollen away my heart, from the 
giver of every good and perfe& 
gift i, If men fpcak, I tremble , 
iftheyfmile, Irejoyce, in their 
prefence I am reverent, if fupe- 
riours^ chearful if friends*, if ab- 
fent, I long for their company 5 
if prefent, I defire to give them 
content^ if in diftrefs, 1 mourn^ if 
in profpenty, I rejoyce ; when 
feparated from them in body, I 
am wi th them in ifpirit .- If I bee 
ignorant of the things of this 
life, I" inquire after them 5 if I 

have 



Gfids Excellency. j 4^ 

have fuftained lofs, I fall out 
with my felf for it, am pinched 
at the heart, learn wifdome, a- 
gainft another time, and labour 
by double diligence to redeem it 
again : But I have greatly neg- 
le&ed the knowledge of God, 
when hee threatneth,I am fenfe- 
lefs; in his prefence, I am irre- 
verent 3 dead^hearted when I 
appear before him 5 lumpifh in 
Prayer, loofe in Meditation 
( fcarce lifting up a thought to 
Heaven,) foon tired in the Medi- 
tation of heavenly things, never 
well till my thoughts bee fet at 
liberty, to range up and down, 
not moved to hear thy name dif- 
honoured 3 little affedcd with 
grief when I have offended. Ij a ^ na 
amaftiamed and confounded infhamc. 
my (elf to hear, and fee the wif- 
domeof worldly men in the af- 
fairs of this life, when I am fo 
L 3 rude* 



15© ^Meditation of 

rude, and ignorant in the things 
that concern my eternal happi- 
nefs. The Oxe knoweth his 
owner, and the Afle his Matters 
cribj but I am not acquainted 
with the Lord my life, my light, 
my portion, from whom I have 
received what I am, in whom I 
look to bee eternally blefled: 
Ah wretched man that I am. I 
look for reverence from mine 
inferiours, tor love from them 
of whom I have deferved little , 
to whom I can (hew fmall kind- 
pefs. If men give not credit to 
my Word, I take it grievoufly, 
but in thefe things I have offe- 
red wrong to the Lord of life , 
who is glorious in Majefty^ 
(dreadful in power f plentious in 
goodnefs, moft conftant in his 
He *y ty promifes. Oh that mine eyes 
were open to behold the glory 
of God, and my heart inclined to 

love 



Geds Excellency, 1 5 f 

love him unfeignedly, intirely , 
above all things* Oh that my 
foul were clofe united to his 
fear, that I (hould folace my felf 
in his favour, and ftand in awe of 
his difplcafure, that I might not 
finagainft him : Awake, Oh my stirring up 
foul, rouze up thy felf to feek our relve ^ 
the knowledge of God inChrift, 
whom to fee is eternal happi- 
nefs: What contentment canft 
thou take in any thing, if God 
bee not feen in it < If the eye of 
the body, wherewith wee be- 
hold this light, bee annoyed or 
dimmed, wee will feek far and 
wide for help, and (hall wee not 
labour to have the eye of our 
fpirits cleared,wherewith we fee 
the Lord,the Son of Righteouf- 
nefs, the light, and joy of every 
Chriftian? Raife up thy felf to 
love, reverence, and truft in the 
Lord - y Thou canft not compre- 
L 4 hend 



l$% KMedititionof 

Jiendhisgoodnefs, which is im? 
nieafurable, his power, which is 
unfearchable, his truth, which 
is firm, and immoveable - 7 as hi$ 
infinitenels pafleth thy conceit, 
I covet the more infeparably to 
cleave unto him : Couldeft thou 
comprehend his nature, hee 
fhould not bee all-fufficient iq 
himfelf, nor able to fatisfie thy 
defire; But as God is infinite , 
aid never to bee comprehended 
eflentially ^ fo is our joy in him 
bottomlefs, our help from him 
moft certain , ajid our love to 
him ihould bee above meafure , 
our confidence in him with- 
HumUc out wavering. Oh my God, 
t^l. I do confefs before thee, that I 
am miferably ftained with igno- 
rance, unbeleef, irreverence , I 
am lull of carnal wifdome, har- 
lotry love, vain fear 3 flefhly con- 
fidence, corrupt joy j But grie- 

vouiQy 



iedgment. 



Gods Excellency. 153 

voufly wanting in true know- 
ledge, found faith, fincere love, 
and holy reverence of thy hply 
Majefty. Nor is my want grea- 
ter than my inability to help ray 
felf : the dead cannot reftore 
himfelf to life, nor the blinde to 
fight, (upernatural graces muft 
come from above 5 Therefore peckm. 
unto thee, O Lord, do I dirc& 
my fupplication, give mee grace 
to know thee as my chief happi- 
nefs, to love thee as theperfeft 
good$ unite my heart unto thee 
in Faith and Reverence, that no- 
thing may draw mee afide from Confi- 
thy teftimonies. It is thy pro- dencc. 
jnife to write thy Law in my 
heart, and to put thy fear in the 
inner man-, Oh Lord, thou art 
able to do what tho.uwilt, and 
thou wilt accomplish what thou 
haftfpoken^ unto thee 1 com- 
mend my foul, and upon thee 

I 



IJ4 %Jiieditati$n of 

I will relye as long as I live. 

Queft. Let the holy Angels be 
A fceond inffance 5 how are wet 
to proceed in the Meditation of 
thatfnb\efti 

Anfw. Wee muft confider 
their author, nature, properties, 
eftate, end, and offices. 

The Angels are more excel- 
lent than man, but inferiour to 
the Almighty, from whom they 
received their being in time ac- 
cording to his good pleafure, 
and by whofe goodnefs fuch as 
abode in the truth were ftill pre- 
ferved in their being, and blef- 
fed condition. 

The truth hath taught us to 
define them to bee fpirits, finite, 
compleat, immortal, made after 
the Image of God, who through 
his grace and goodnefs abode 
ftill in the eftatc of innocency 
and bleffednefs 5 they are crea- 
ted 



the Holy K/tngels. ljj 

ted fpirits, limited in effenee , 
compounded of fubje# and acci- 
dent, aft and poffibility, immor- 
tal by participation, mutable by 
creation, but eftablifhed by 
grace in their firft ftate. 

As fpirits, they areinvifible, 
immaterial, incorruptible, intel- 
ligent* as chief instruments of 
Gods providence, they are fur- 
nifhed with great power, incre- 
dible fwiftnefs, Angular wif- 
dome, burning zeal, and un- 
doubted faithfulnefs$ as blefled 
Minifters that ever attend his 
Throne, they are indued with 
clear knowledge of God, inefti- 
mable love ? exceeding joy, and 
admirable glory. 

Their life is fpiritual, their 
ftate bleflTed, and permanent, for 
they ftand ever in the prefence 
of God, behold his glory, and 
reft in him with full delight. 

Their 



tj$ ^Meditation pf r 

Their End, and office, in re- 
fpedi of God, is to praife his 
Name, and execute his Com- 
mandement-,in refpeft of Chrift, 
to minifter, and attend upon 
him-, in regard of men 3 to rejoyce 
at the conversion of a {inner, to 
guard and protect the faithful 
againft the dangers of this life , 
and the aflaults of Satan, to 
curb, bridle, and deftroy their 
enemies, and to gather the eled 
together at the day of judge- 
ment. 

Queft. How are the fe things t$ 
hee prejfedy and urged, and applied 
MtJto the heart ? 

Anfw. i Wee mult ftir up 
our felves to admire the power, 
goodnefs, and glory of God in 
himfelf, his tender care over us, 
rouze up our fouls to the obe- 
dience of Gods will, and refped 
of his children,and take courage 

to 



The Holy Angels. ijy 

to rely upon God in the midft 
of dangers that compafs us a- 
bout-, who would not fear thee, 
O Lord , our God, glorious in 
Majefty, dreadful in Holinefs, 
wonderful in Power ! Thine ho- 
ly Angels excel in ftrength, are 
cloathedwith glory, that man 
cannot behold $ but all their 
might and goodnefs is derived 
from thee, a drop of thy Ocean, 
a beam of thy Sun-, if the glory 
of the creature bee fo great, the 

flory of the Creator muft in- 
nitely furpafs all comprehen- 
fion. Oh how blockifh am I, 
that in the view and contempla- 
tion of the work, have not en- 
larged my heart to laud and 
magnifie the work- man i 

Arife my foul , and gird thy 
felf to the chearful 5 fincere 5 faith- 
ful obedience toGodsComman- 
dement. To do the will of God 

is 



ij8 Meditation of 

is Angelical preferment, a di- 
vine and heavenly exercife, the 
greateft freedome and perfe- 
ction. Make hafte, delay not to 
exercile his good pleafure. Loc 
the Angels in Heaven are thy 
famplers, whom thou oughteft 
to follow. Let not that feena 
irkfome to thee, that is delight- 
fome to them : efteem it not a 
burden,which is to them an hea- 
venly folace, and refreshing. Ah 
wretched man ! why fhould I 
grudge to yield obedience to my 
heavenly Father, or do his will 
negligently by the halves, when 
thofe Noble fpirits, and heaven- 
ly fouldiers do alwaies ftand in 
readinefs, to receive his com- 
mands, and execute their com- 
million? Doth the world de- 
fpife the poor Saints of God for 
their outward bafenefs •, yet I 
will honour them as the onely 

excel- 



The Holy Angels. j ^ 

lent, for God is their Father,the 
Angels their Attendants. Wee 
cap, and bow to them that are 
nobly attended, gorgeoufly ar- 
rayed, honourably ferved, lJht 
herein the Saints excel , if the 
thing bee well confidered.They 
are efteemed the fcum of the 
world, but refpefted of God in 
fuch manner that hee hath given 
his Angels charge over them $ 
the guard that attends upon his 
Throne is affigned to watch o- 
ver them. Walk on couragiouf- 
ly, O my foul, walk on coura- 
giouflyin the waies of piety. 
Fear not the aflaults of Satan > 
the fury of any adverfe power 
that (ball oppofe it felf $ for 
more are with thee, than can be 
againft thee. If Satan with his 
bands endeavour thy deftru&i- 
on, The troops of heavenly An- 
gels do watch for thy defence , 

yea, 



£60 Me Jit at ion iff 

yea, the Lord himfelf is thy 
keeper, and (lands at thy right 
hand to fave thee from all them 
that rife up againft thee. How 
gratis the clemency, and ten- 
der care of the Lord over his 
poor people i what tongue can 
exprefs, what heart comprehend 
his infinite goodnefs ? hee fends 
from on high his mighty foul- 
diers to encamp about us, watch 
over us, preferve, and fave us, 
from them that lye in wait to 
vex, and annoy. Oh my Fa* 
ther, what can I render unto the6 
for this thy great kindnefs, and 
unfpeakable mercy * I have no- 
thing to give but my heart, 
which here I offer unto thee$and 
becaufe I am weak, expofed to 
the temptations of Satan, and 
allurements of this wicked 
world, I pray thee give mee thy 
grace> -confirm, and ftrengthen 



meey 



Mans Excellency. iSt 

mee, that I may imitate thofe 
pure fpirits every day more and 
more, that I may praife thy 
Name, execute thy Commaii- 
dements, love thy Children, re- 
Joyce in the converfion of them 
that go aftray, and fight thy 
battels againft fin and Sataft. 

Queft. Let man bet the third 
example-, how musi voee proceed to 
meditate on that SttbjecJ ? 

jinfw. For the better infor- 
mation of our judgement, wee 
muft confider thefe particulars^ 
the Author, the Matter, Form, 
End Properties, and EfFe&s, 
what are like, and what oppo- 
fite. Man is inferiouf to the An- 
gels, but ot earthly creatures 
riioft excellent. 

The Author of this principal 

work is Gtfd himfelf. Father, 

Son, and Holy Ghoft, and that 

in fpecial manner $ for other 

M crea- 



154 Meditation ef 

beauty , ftrength, convenience 
meet together. The diftinft con- 
(ideration of every member 
with its temper, proportion, pla- 
cing, figure^ and ufe might well 
aftonifh .• The foul of man was 
immediately created of nothing, 
and being indued with moft ex- 
cellent faculties and gifts natu- 
ral and fupernatural,was infufed 
into the body, and infeparably 
knit ( had not fin made an un- 
natural divorce ) to give life j 
motion, and fenle unto it : Thus 
man was made the wonder of 
the world , the principalleft of 
living creatures, indued with 
a reafonable foul, mcfft divinely 
qualified, and ftriftly united to 
that earthly mafs to quicken and 
inlivenit. 

The end why man was made 
in refpeft of God, was the glo- 
ry of iixs power, goodnefs and 

wifdome. 



Mans Excellency. \ rfy 

wifdome, appearing in the 
work it felf^of his juftice in re- 
warding man if obedient, and in 
puniftiing man if difobedient; 
of his grace and mercy redeem- 
ing him fallen into the gulf 
ofmifery, and that man (hould 
praife and magnifie his glorious 
name. In refped of man, that 
hee fhould live bleffedly for 
ever if hee did obey: man by 
creation was immortal, for death 
is an enemy, no confequenc of 
nature, but a companion of fin $ 
man dieth not becaufe his body , Cor 
was framed of the duft>but be- %*. 
caufe hee is infedted with fin : 
Subjection to mortality, and all 
miferies accompanying it, is a 
fruit of dtfobedience. 

Hee is reafonable and intelli- 
gent , able to think , invent , 
judge, devife, compofe', dif- 
courfe 3 remember,chufe, refufe, 
M 3 fufpend 



1^4 tMeditation $f 

fufpend, and affeft. Thefc 
powers being effential to mans 
nature do ftill remain, but very 
weak, and corrupt fince the fall. 
Alfo to man is given ppwer to 
eat, drink, fleep, weep, laugh a 
andfpeak, whereby hee may 
communicate to others whatfo- 
ever hee conceiveth: hee was 
perfectly conformable to the 
will of God, made after the I- 
mage of God, in knowledge „ 
righteoufnefs 3 and true holinefs ; 
But the Image of God is defa- 
ced with fin a there remaining 
onely fome reliques in us, as the 
ruines of a magnificent and 
{lately palace* that ferved to 
fhew what once wee had. More- 
over in the ftate of innocency 5 
man was honoured with great 
Royalties and Prerogatives, for 
hee had liberty to eat of e very- 
tree in the Garden > except the 

tree 



Mans Excellency. \ £ j 

tree of knowledge of good and 
evil 5 and was made ruler over 
all earthly creatures, that hee 
might freely ufe them to the 
glory of God, his own neceflity, 
and lawful pleafure .- But thefc 
priviledges hee hath forfeited 
by rebellion againft his Crea- 
tor. 

The efFe&s of man are fui- 
table to the faculties , and gifts 
hee hath received, as to know 
God, call upon his name, wor- 
ship him fincerely, preach the 
Word, admimfter the Sacra- 
ments , govern , give coun- 
fel, contemplate the works of 
God, read, write, confer, and 
difpute, exercife the works of 
virtue; and honefty, govern the 
affedtions, reverence fuperiors, 
live peaceably, and fuch like. 
But in all theie things wee have 
much dif-inabled our felves 
M 4 by 



1 68 KMtiitAtiqnof 

by wilful difobedience. 

Would you fee the prime 
dignity of man by comparifon? 
In foul hee is like the Angels, 
invifible, immaterial, immortal, 
beautified with underftanding, 
will and power, inriched with 
admirable, divine gifts, whereby 
hee refembleth God, or carrieth 
his Image. In body hee is the 
perfeftion of all earthly things 
whom they are to ferve. In 
both hee is the Epitome of all 
created excellency in Heaven 
and Earth. 

Que ft. Hewmuft tbcfe things 
bee applied unt$ the heart for the 
quickening ef affeffion < 

±4nfw. Wee muft ftir up our 
felves to magni'fie the gopdnefs 
of the Lord towards man-kind, 
to fliame our felves in confciencc 
of our fins and mifery : raife up 
the heart to the contempt of 

earthly 



Mans ZxceBenej, %6g 

earthly things, and love of obe- 
dience, and feek unto God to 
have his Image repaired in us 
again, through Jefus Chrift. 
Lord , what is man that thouVh\.%.^ % 
vifiteft him , the fon of man i* 6> &f% 
that thou fo regardeft him. Thou 
haft made him little inferiour to 
the Angels, adorned him with 
grace, (tamped upon him thy I- 
' mage, inverted him with digni* 
ty, and crowned him with glory 
and honour. Thou haft given him 
P opinion over the work of thy 
hands , and fut all things in fub- 
jeffion under his feet : Thou haft 
made him for thy fervice, his 
foul to bee thy habitation, his 
body to bee the Temple of thy 
fpiric, and all other things to 
bee (crviceable unto him, the 
world, and all that is therein for 
his ufe. All things are prepared 
for him-, all things are fubjeft to 

him, 



I £8 \Meditathn of 

him, hec rulethover all living 
creatures, they labour 'for him , 
obey his command. Lord thou 
art the glory of man , man the 
receptacle of thy works, thy 
wifdome, and power : But 
as mine excellency by creation 
exceeds, fo doth my fhame and 
mifery by fin and difobedience : 
The higher mine advancement , 
the lower my fall. This was 
my chief honour and title, that I 
was the Image of God 5 This is 
my difgrace and ignominy that 
I bear the Image of the Devil: 
This is my comfort,thatGod did 
love, delight,and defire to dwell 
in mee, it is my mifery that I 
am caft out of thy favour, and 
lye under wrath : Ah what grief 
is this to think, how my condi- 
tion is altered , through my 
fooliflinefs i once immortal, now 
mortal- once pure, now impure 

and 



Mans Excellency. \$$ 

and polluted^ once rich in wif- 
dome, and grace, now blinde, 
and naked$ once the Image and 
free fervant of God, now the 
vaffal of Satan s once at peace 
with God, my confeience, all 
creatures, now at war with his 
Majefty, my felf, all the world ; 
Once a free man to walk at li- 
berty, now a bondflave that 
can doe nothing but fin ; 
once the Ruler ot all creatures, 
now of all creatures the bafeft 
( Satan excepted ) once fubjed 
to no annoyance, now fecure 
from nothing that might of- 
fend. If a Noble man fall from 
height of honour, to great con- 
tempt and bitter extremities , 
hee is much affiided 1 : much 
greater caufe have I to bemoan 
my folly, who have caft my felf 
headlong from Heaven unto . 
Earth, even to the gulf of mi- 

fery 



17* OWeditatiofi of 

fery and confufion. Oh nay foul, 
why doft thou forget thy felf , 
fo much as to affed the bafe 
things ot this life? It is a (hamc 
for him that was to fubdue all 
things, to fuffer hitnfelf to bee 
fubdued by men t and to be* 
come a Lacquey to his vile af- 
fections , doing honour to the 
three great Idols of the world, 
profit, pleafure, and preferment. 
The world is too vile for thy de- 
light, thou art created for more 
divine fervice, the Lord himfelf 
covets thy love. 

The glory of the world is put 
under thy feet, as things to bee 
trodden upon, that which thou 
ftiouldeft aflfeil is far above, 
heavenly and glorious. If the 
fafhion of the body (hould bee fo 
changed, that the face and eyes 
bowed to the earth continually > 
(hould never bee able to look 

up. 



Mans Excellency. 173 

up, it would bee grievous '.• But 
it the foul which fhould bee 
lifted up to God, do creep up- 
on earth, bee glued to worldly, 
vain delights, the alteration is 
more uncomfortable and mon- 
ftrous. Hee that fubdueth the 
world, doth yeeld himfelf to the 
fcrviceofGod, which is perfe«5i 
liberty $ But when wee become 
flaves to the world, wee labour 
to make God fervant to our 
lufts, which is moft abominable, 
and accurfed. The glutton 
makes God his caterer, his bel- 
ly his God, and himfelf the 
gueft$ The covetous worldling 
would-have God his Broker, and 
himfelftheUfurer* The angry 
(inner \\ould have God his exe* 
cutioner, and himfelf the Judgej 
The ambitious inquifitor can 
fometimes make God and Reli- 
gion his flile, but honour fliall 

bee 



172 Mtditathncf 

bee his God, and lull reign. The 
Lord himfelfis abafed in our e- 
fteem. Love the Lord, Oh my 
foul, and give thy felf to the 
obedience of his Commande- 
ments, thou art the perfe&ion 
and end of all creatures,theLord 
thy life, perfe&ion, comfort : 
what thou art, is of him, that 
thou Ibalt bee happy * is of his 
goodnefsj thouoweft him thy 
felf, thou waft created for his 
glory 3 defile not his Image , 
pollute not his workmanship , 
bee not unthankful for what 
thou haft received , forget not 
thy own eftate. O heavenly 
Father, I heartily defire to fol- 
low thee whitherfoever thou 
fhalt lead mee, to do what thou 
fhalt command, and to cleave 
unto thee as long as I live : But 
I finde the flefti rebellious, fol- 
liciting daily, yea, and violent- 

l ¥ 



Mum Excellency. ij* 

ly haling to thofe things that are 
evil : Ah miferable wretch that 
I am , who (hall deliver mee 
from this body of death tf Thou, 
Thou Lord onely art able,* and 
willing to vouchfafe help, and 
fuccour : To thee therefore do 
Iflye, I pray thee have mercy 
upon mee in Jefus Chrift, ana 
repair the loft image of thy felt 
Thy hands have made mee, 
and fafliioned mee, give mee 
underftanding, and Ifhall live: 
thou createdft mee pure, thou 
canft reftore mee, though cor- 
rupt. Create in mee a clean 
heart, and renew a right fpirk 
within mee : Breathe into mee 
the Spirit of Life, and eftablifh 
mee in the way of thy Precepts; 
Heal my foul, for I am defiled, 
and caufe mee to grow up unto 
the perfed ftature of a fpiritual 
man. I have wounded my foul, 

but 



17$ Meditation of 

but cannot cure it , defaced thy 
Image, but cannot fafhion it a- 
new: Look upon my miferyj 
dear Father, forgive my fin, and 
make mee a new creature for 
thy infinite mercy* begin in mee 
this good work, and pcrie& it to 
thy praifej in thee do I truft, to 
thee I feek for grace j for in thee 
the tathcrlefs findc mercy. 

Queft. / would know in the 
fourth place, how wee might fro- 
teed to meditate on Gods infinite 
greatnefs 1 

An[w. God is infinitely good, 
without quality 3 infinitely gi eat, 
without quantity, his excellen- 
cy is incomprehenfible, and fur- 
paffeth what wee can fpeak or 
think. But for our proceeding 
in this Meditation according to 
our capacity, wee may connder, 
what it is, what bee the parts of 
it, and how incomparably it ex* 

ceedcth 



Gods Infinite Greatnefs. 1 77 
ceedeth whatfoever might bee 
likened unto it. Great is the 
Lord) and tfofthy to bee praifed , pfa.145. 3 
and his great fiefs is unfearcbdble. 
Our God is the God of Gods ; 
and Lord of Lor ds,a great God 3 
mighty, and terrible, Who beiftg 
both the original and end of all Dcut.i ; 
things, cannot rightly bee faid to 17< 
bee any thing ^ Jor hee mult 
needs bee above all, and better 
than all. Such is his greatnefs* 
that hee is that one, infinite, and 
eterdal being. See hm that /, f- 
*ven I ( faith the Lord ) am bee, Deuc. 3 a* 
and there is no God rvttb mee : / *** 
lift uf mj hand , and fay y 1 li<iie 
for e*t)et* 

Thou Lord art fo gfeac, that 
thou art moft perfectly one jft- 
eflence 3 one in number : The ® Cat * 
Lord bee is God, andthe/e is none Mark 1% . 
be/ides him. As thou art * one in 3*- 
©(fence, foartthoti one in thy i^#; 

N pur- \ 



\*]6 Meditation of 

purpofe, determination ,. pvo- 
mife : For how fhouldeft thou 
that art one in number and ef- 
fence, bee otherwife than thy 
felf? All things do turn upon 
this point,and haften to this cen- 
ter : if it were not unity, multi- 
plicity would deftroy it. Thou 
Lord art infinite , without all 
limits of effence, withoqc mat- 
ter, or form, efficient, or end ; 
thou art without all dimenfions 
of length, breadth, or thicknefs; 
thou art without all limits of 
place, and yet filleft all places in 
Heaven or Earth •, Thou, art 
Wholly without, and within all, 
and every place 5 no where ex- 
cluded, and no where includ- 
ed, and that without all lo- 
calmotion,or mutation of place. 
^ Job ii. aj^ m fjj^er than the Hea- 
vens, deeper than &e# y linger 
than the Earth, broader than the 

Sea. 



Cds infinite Ghat nt ft, i <jj 

Sea. b Simply and purely every * i King, 
where by eflence, and prefence. *•£'*• * 
A God at hdnd, and a Cod A far eff. ifa.'JI?u 
Thou moveft or changed all A 4 fc - *7- 
things, without either motion, %7% 
or change in thy felf$ thou art 
in every place prefer*?, in every 
place entire, within all things, 
and contained in nothing 5 
without all things 3 arid itf- 
ftained by nothing-, but cotf- 
taineft, fuftaineft ' and main- 
tained all things. Thou art un- 
fpeakably prefent in every place 
by e'flence i 3 power, wifdome and 
providence 5 bitt thy glory is fpe- 
cially manifefted to che Angels, 
and Saints in Heaveft, thy grace, 1 
power, and mercy, to the Saints 
on earth, whom thou cioff fa- 
tour, with whom thou dwelled, job ^. 
for whofe deliverance thou wilt *'***-, 
arife, and have mercy, M6 l l7 imu 
Tfthofe hearts thou wilt {hine»Pct.3.8. 
N 2 cote- 



<OX . 



i8q Meditation ef 

comfort. Thou art eternal, be- 
fore and alter all beings, with- 
out all limits of time, part, 
prefent, and to come; Thou 
art at all times, but without re- 
fped of time, an everlafting, and 
immortal God, before , and af- 
ter all times, and in all times for 
ever and ever. Thou art the 
King of ages, the maker of 
times, the Inhabitour of eterni- 
»Pfa. 9 o.i, *y- a Before the mountains tvere 
»♦ made, and ere ever thou hadft 

Pfe ox' 1 *," forwdthe earthy from everlafting 
8. & iox. to everlaflingthon art <j od: Ever- 
n>*3>xrf> laftingin thy felf, in love, in the 
ifa. 4i. 4. fruits of thy favour, towards thy 
&43- io, people, which thou haftchofen, 
Tec io. 10 *** wrat ^ anc ^ indignation againft 
Ifa.40.i8. the obftinate, and difobedient. 
O God thou art great, and wee 
know thee not , neither can the 
1fa.40.15, number of thy years bee fcarch- 
l6% cdoutj All powers on earth 

come 



Gods Infinite Greatnefs. i $i 

come fhort to bee (hadows of 
thy grtatnefs* The Nations are 
as a drop of a bucket , lefs than 
nothing, and vanity before thee. 

Queft. How mutt me apply 
thefe things to the heart ! 

Anfw. Wee muft ftir up our 
felves to magnifie the Lord, 
love, fear, reverence, and truft 
in him tor ever.Great is the Lord, 
and worthy to bee prat fed : fur hee 
fitteth upon the circuit of the earthy 
andfiretcheth out the Heavens like 
a curtain: He bringeth the Prin- 
ces of the earth to nothing, and 
lifteth up the meek to honour : 
Great is our Lord y and of great 
power, his understanding is infi- 
nite. The men of this world la- 
bour to fet forth the ftate, and 
magnificence of earthly Mo- 
narchs, the largenefs of their do- 
minions, greatnefs of their 
power, continuance of their 
N 3 houfe. 



houfe, Oh my foul, why $xt 
thou to filent, awake, and fing 
aloud of the praifes of God., 
whofe greatpefs is infipite, eter* 
nal, incomprehepfible , thoij 
panft not by fearching fipde him 
out: but remember to magnifie 
his work, which men behold. E- 
very man may fee it. Man may 
behold it afar off -, Love tHe 
Lord, Oh my foul, and flick fa ft 
unto him as thy life and treafureo 
Hee is that infinite, unbounded, 
eternal goodnefs, paffing all 
humane both fearch, and fight , 
that filleth and includeth all 
things. Alafs, how do wee af- 
fe<a a thoufand things that can- 
not bee effected , or if obtained, 
do vanifh, or cloy, and can no 
more fatisfie defire, .than fait 
water quencheth thirds Oh that 
true love, like a ftrong ftream, 
yyhich the further ki$ from this 

head 



Gods Infinite Grcatnefs. 181 

head of eternity, would run into 
it with greater vioknce.In Gods 
love there is no mixture of for- 
row} no want of delight, fulnefs 
of pleafure, all manner of con- 
tentment. Alas! alas that e- 
ver fo many cold winds of temp- 
tation fliould blow betwixt God 
and our hearts, to make our af- 
fections cooler unto him. What 
dull metal is this wee are made 
of ? wee have the fountain of 
felicity and eternity, and yet 
complain of want and wearinefs. 
Do wee freeze in the fire, and 
ftarve at a feaft f Have wee 
God to injoy, and yet pine, and 
hang down the head * Let mee 
have my God, and let mee ne- 
ver want him, (o fhall my joyes 
beclafting, pure, incompreheri- 
fible: for poffeffing him that is 
the pure, eternal, and an all-fuf- 
ficientgood, how fhould I not 
N 4 finde 



iMtditdtkn of 

i finde fulnefs of joy, and content- 
ment in him & Oh my foul, fear 
the Lord, and ftandin awe of his 
Majefty, tor hee is a great God, 
and terrible, a King above all 
Gods. At his prefence the earth 
trembleth,the mountains quake, 
and the foundations of the world 
are fliaken : The Angels can- 
not behold his glory, the Sun 
and Moon are not clean in his 
fight. Fear the Lord, and de- 
part from iniquity ; harbour no 
wicked plot in thy breaft, con- 
trive not evil in thy thoughts: 
for thou haft to deal with a God 
that is light of hearing , who 
dwelleth in thy heart, and 
knoweth thy Imaginations long 
before : And what needs any Ga- 
ther evidepce when the Judge is 
witnefs £ His eyes are as flawing 
fire, his feet are as burning braft, 
fcee will tread down the wicked 

in 



G$ds Infinite Grutnefs. l%% 

in his wrath, and vex them that 
hate him. Serve the Lord with 
fear, and commit thy felf to him 
in well doing. TruftinthS Lord 
at all times, and ftay upon his „ , 
mercy. Hee is the everlafting pf a , ii% 
Rock, conftant in promises, e- **> *9« 
ver prefent for our aid, un- 
changeable in love and favour. 
No place can hinder (Jod from 
doing us good $ diftanccor dif- 
ficulty may bee impediments to 
all the creatures to ftay their 
help, but God at a blufli fills 
all places, to comfort, or con- 
found ( as it pleafeth him.) Hee 
that is treed from dimensions, 
may pierce, and penetrate, enter 
and pafs whither hee pleafeth , 
without probability, or poffibili- 
ty of refiftance. Hee hath crea- 
ted the world , and yet is not 
weary, his provifion is no whit 
abated, his power nothing dimi- 
nished 



I$4 UUedhatiin $f 

niflied : Let him carry us which 
way hee will, make the paffages 
never fotroublefome and peril- 
Ions, yet the fame hand that 
makes them hard, will make 
them lure- and if wee bee faith- 
ful to him, . will matter all the 
difficulties for us. Let himcaft 
us into fuch great miferies of 
long donynuance, that hee feera 
to forfake us, as if hee would 
not return to our help, yet wee 
know that hee is everlafting, the 
Holy One of Ifrael, who can- 
not leave them for ever that 
rely upon him* O God , as I 
have trufted thee with the be- 
ginning, fo will I truft thee with 
the finilhing of my glory : And 
though never fo many or main 
hinderancesofmy falvation of- 
fer themfelves, and after all 
hopes threaten to defeat mee, 
yet faithftjl art thou who haft 

pro- 



the Love of God. l8j 

^romifed, who wilt alfo do it. 

Queft, / would now hut how 
wee mult proceed to meditate 
in the Love of God? 

Anfw. Weemuft confiderof 
the efficient caufe, fubjed, end, 
obje&s, cffe&s, properties, and 
kinds of this Love; what is like, 
what oppofite unto it. 

The Love of God fignifieth J«*m. 4*.' 
either that love whereby God x JJ*;j* 
loveth us, or that atte&ion 
whereby wee being united unto 
God, do reft in him with plea- 
fure and delight : Of this Theo- 
logical virtue firft, in order, not 
the firft, in fruit, and continu- 
ance, the greateft, the end of 
the Commandement, the bond 
of perfe&ion, the fulfilling oi * 
the Law, I purpofe to meditate 
by the grace of- God. This 
Love is a grace fupernatural , 
and is neither in us by nature , 

nor 



1 5o wi can anon Of 

nor can bee acquired by our en- 
deavour. Yea, the meafure of 
love is not defined according to 
the endeavour of the received , 
but the pleafure and will of the 
Spirit raeafuring and pouring it 
into every one. 

The author, or principal caufe 
of Divine Love , is God him- 
felf, by his blefled Spirit renew- 
ing, and regenerating our hearts 
to the love of his Majefty. Love 
• Gai.<ii if the fruit of the Spirit*. h Hethat 
b job. 4 . 7 lovetb u born of God. Love is of 
E P W.*3. Ce j y And God is love : Hee lo- 
veth us in his well-beloved, and 
is the ever-fpringing fountain of 
all love in us. The Spirit open- 
cth our eyes to fee and behold 
the incomprehenfible goodnefs 
of God, without which there is 
no love: For of a thing un- 
known there is no defire. The 
fame Spirit infufeth the grace of 

love 



the Live of God, 189 

love, whereby wee are enabled 
to love God, and quickened un- 
to it 5. whereas of our felves we Rom. $.5 
aredeftitute of all power and a- 
bility to every fpiriiual doty. 
And the Spirit fheddeth abroa&thc 
love of God in our heart s^ whereby 
they are warmed to love God a- 
gain : The means which the 
Spirit ufeth for this purpofe, is 
the Word of Grace revealing 
the incomparable love of God 
in Jefus Chrift towards us moft 
miierable wretches. 

The lefs principal caufe of 
love Is man renewed by the Spi- 
rit. Man regenerate doth love ]££££ 
the Lord, not of himlelf, but by 
the grace of God: The Lord thy 
God will circumct[e thy heart to 
love the Lordthy God with all thy'^J 
heart, arid with all thy foul. Faitli wgnofd-;" 
well rooted , v i\ I g anima t€ ) mm '^ 
quicke Vk y and mo\ e love. Faith ZZ, ' g '~ 

and 



igS Meditation of 

and Lov£ are both graces fuper- 
natural, infufed at once in the 
fame inftantoftime$ but in or- 
der of working, Faith hath the 
precedency, and kindleth Love. 

From this it followetb, that 
the fubjeft of Love is a renewed 
heart, heightened with the true 
faving knowledge of God, puri- 
fied by Faith, and feafoned by 
Grace. ForLove is a fpiritual af- 
fe&ion in the reasonable part 4 
prefuppofing knowledge^ and 
affiance, whereby the foul go- 
cth forth to imbrace the good 
it apprehendeth. 

The end of Love is the pof- 
feffion of God as the chief gbod 
Love ( as wee fee ) makes man 
and woman one, and fo it doth 
couple us to God* It is a weight 
whereby the heart is inclined 
toward God, and wholly carried 

unto him. 

The 



the love Qf G*d iif 

The objeft of Charity, is 
God io Chrift*, God is to bee 
loved, not only as hee $ good, 
mercitul, gracious, long- Offer- 
ing, and bountiful; and as hec 
dpth iove, and daily lade us with 
his bleflings f But alfo as hee i$ 
wife, juftj and powerful, even a$ 
hee doth chaftize and vifit us 
withfevere corre&ions •• For as 
the true love of children to- 
wards their Parents doth efte<3 
this, that they love their Pa- 
rents, and perfwade themfelves 
that they bee beloved of them> 
though they bee reprehended , 
eroded, corre&ed, aod cannot 
obtain what they will-, fo true 
Love doth look to God when 
hee fendeth perfeciuion, war, 
ficknefs, or any other calamity, 
God i$ to bee loved in Chrift, 
in whom hee is well pleafed, 
greatly delighted in us: If any 

man 



f ?2 Meditation if 

man love not the Lord Je- 
fus, let him bee acciirfed. 
Chrift hath redeemed us unto 
God, and reconciled us being e- 
nemies. Heeis ordained of God 
to be our Lord and King, ad- 
vanced at the right hand of his" 
Father, to give falvation unto 
tyaek Love is a fupernatural 
gift or Grace, whereby wee 
idt 6h% * cleave to God in Chrift, and 
fee^^defiretopoffefs him with joy, 
and comfort. 

The a£s, or effe#s of Love, 
prefuppofed, or comprehended 
under it, arethefe. 
i Firft, To acknowledge God 

to bee the chief good, and with 
moft carneft defire to bee carri- 
ed towards him, that wee might 
bee united to him. 
2 Secondly, To reft J delight, 
and rejoyce in him, and to defire 
nothing above him, nothing a- 

gainft 



the Lovttf God. fp$ 

gainft him, nothing equal unto 
him. 

Thirdly, To feek the ad- 3 
vancement of his glory, and to 
think, will, fpeak, or do, what/s 
acceptable in his fight, whether 
wee have to deal immediately 
With his Majefty, or others per- 
taining to him .• Hee that loves 
God , will love what the Lord 
loveth, and hate what hee ha- 
teth, do what hee cornmandeth, 
and forgo whatfoever is forbid- 
den-, -Wbefe keefeth the Word , in ,. - r 
him Htifclj is the love of God per- ' *** 
fetfed. 

Fourthly, To riegleft no oc- * 
cafions which are or may bee of- 
fered for the exercife of piety : 
Love is diligent, arid laborious . 

Fifthly, To love them that $ 

fear Gad, for his fake, and to 

draw as many as poffibly they 

can, to the knowledge, and obe- 

O dience 



IP4 UUediution $f 

dience of the truth : If wee love 

f j oh4U one another, God dwelleth in 

us,and his love is perfected in us. 

The Properties of Love are, 

I Firft, It cannot bee loft 5 the 

ad of Love may bee intermit- 
ted, but the grace cannot bee 
loft-, for the gifts of God are 
without repentancej the life of 
grace is everlafting. 

* Secondly, It is imperfed in 

this life, and ever wanting fome- 
what that may bee added to it ; 
Tor as long as wee live here, it is 
far fhort in degree to that the 
Law requireth. 

3 Thirdly, It is fincere and en- 
tire for nature, though for de- 
gree defe&ive. True love is not 
maimed in parts, though it bee 
not come to full growth. 

4 Fourthly,Itincreafeth by de- 
grees in this life, and {hall bee 
perf eded in Heaven : When 

Faith 



the Love of God. ip* 

faith (hall ceafe,then Love (hall 
come to full ftrength, and glo* 
ry. Not that the Saints can love 
God in meafure anfwerable to 
his goodnefs, and excellency : 
for a finite virtue cannot infinite- 
ly love the infinite God, the in- 
finite Beloved t, but their love 
(hall bee preferved fo far as a 
creature is capable. 

Fifthly, It is moft pure and j 
comfortable, free from all mix- 
ture of forrow and vexation : 
Men, though never fo loving, 
are compared with infirmities, 
fubjeft to paflions, and matiy 
things may befall them-, they 
may do fomewhat that is to us 
occa (ion of grief, and pain: but 
in the Lord, each Christian heart 
(hall ever finde matter of folace 
and refrelhing, never of vexa- 
tion, and difcomfort, if the fault 
bee noj: in himfelf . Oh the ex- 
O 2 cellcncy 



ip6 Meditation cf 

cellencypfLove, what is it but 
the gate of Heaven, the begin- 
ning of everlafting happinefs, 
not the leaft portion of that glo- 
rious inheritance which wee (hall 
then fully poflefs, when love is 
grown to perfect ripenefs ! 

The degrees and kinds of 
love are diverfe. Wee love God 
for good things received, or 
benefits paft^ wee love him alfo 
for the good wee expect, that is 
eternal happinefs, with the com- 
forts of this life 5 and wee love 
him for himfelf, and for his own 
glory. God is to bee loved for 
himfelf,and not for another end, 
form, or efficient^ for hee is the 
laft end of all things, his effence 
is perfeft goodnefs, his goodnefs 
is from himfelf, and not from an 
external efficient : but nothing 
hinders whyGod fhould not bee 
loved for his bleffings received, 
or hoped for% Each 



the Love of God. *ipy 

Each grace of the Spirit is for 
original divine, in nature excel- 
lent, for life neceffary^ bending 
towards Heaven : but if compa- 
rifon bee made, love muft have 
the preheminence for ufe and 
continuance. The dignity and 
fweetnefs of love will appear by 
the bafenefs of what is oppofite : 
That is bed whofe contrary is 
the worft : Now what is more 
abominable, hateful, pernicious, 
fo full of vexation, and horrour, 
as the love of fin , love of the 
world, and hatred of God? As 
continual fear, unquietnefs, dif- 
content, doth accompany thefe 
with eternal confufion in the lat- 
ter end: So unfpeakable joy, 
peace, contentment, fecurity do 
wait upon it-, and the end fhall 
bee everlafting glory, and full 
fruition of God, in Heaven. 

Queft. How muft tbefe things 
O 3 bee 



19 8 ' Meditttm ef 

bee afflhd X9 the heart £ 

\ylnfo. Wee muft Air up 
pur hearts, to the hearty, intirc 
love of God,by examination, ta- 
king fhame to our felves for our 
manifold flips, and great flack- 
nefs, complaining oi our great 
bondage, and inability to raife 
up our fouls, hearts, wifhing and 
. longing to bee fired with the 
love of God, calling upon our 
felves to bee more hot, and fer- 
vent ,and feeking unto the Lord 3 
byearneft, and hearty prayer* 
Love the Lord, Oh my ioul, 
and all that is within thee, love 
him with all thy flrength,and let 
his glory bee dear unto thee, 
for hee is the objeft of love, 
gracious, merciful, long-fuffer- 

1ms" P Yo' in & abundant in g° od nefs, and 
cbjefio ba- truth : hee is thy Father , thy 

&rm& G °^ thy Husband 3 thoU art 

hZm. bound unto him by covenant ; 

his 



the L$vc of God. 1 99 

his lo¥C to thee is free , and of 
meer grace-, thy love to him is 
debt, many waies due from thee, 
deferved by him: Hce loves 
thee for thy profit, thou art to 
love him for thy own good , for 
in his love ftands thy perfe&ion: 
Hee is the chief good, abfolute, 
all-fufficient, the reft, and ftay 
of the mind, beyond which it 
can defire nothing, in whom ic 
findes incredible joy, and com- 
fort, and fliall poffefs everlafting 
confolation, when it is imme- 
diately united to him by vifion , 
and love. The former bleffings 
thou haft received, the future 
good things thou doft expeft, 
and look for, do challenge this 
duty at thy hand. Publicans and 
finners love thofe that love 
them, and for kindnefs return 
afFe<5Hon ; God hath loved thee 
firft,lo ved thee when thou waft 
O 4 not> 



2PO sMedit Alton ef 

not, when thou waft miferable .* 
Hee hath laden thee with his 
benefits, given thee more than 
thou wouldeft defire , and pre- 
vented thee with favours which 
thou never didft ask-, hee made 
thee of nothing, hee is thy pre- 
ferver, redeemer, Saviour, who 
hath delivered thee from death, 
and hell, and vouchfafeth unto 
thee*, life and mercyj his blef- 
fings upon thee are innume- 
rable , pafs all thought and 
reckoning. What canft _thou 
render lefs than hearty affe&ion 
for tbefe ineftimable favours * 
Oh my foul, thou canft not love 
thy felf truly, if thou love not 
him above all things, for thou 
art coupled to him by love, in 
whofe prefenceis fulnefs of joy, 
without whom to bee, is to bee 
moft miferable. Thou canft not 
but defire happinefs, but hap- 

py 



the Love of God. aei 

py thou canft not bee without 
love. But ah wretch that I am, 
I finde mine affe&ion is weak 
toward God 5 ftrong to vanity. 
Thofe wee love, do wee not 
love to bee prefent with them? 
If they bee abfent 3 do wee not 
think long till they return again? 
Are wee not grieved to hear 
them wronged by word or 
deed, whom wee efteem dear- 
ly of . ? are wee not defirous to 
give them content ? doth it not 
cut us if wee do them any harm? 
Are wee not with them in 
thought, though abfent in bo- 
dy? glad of a letter that comes 
from them? is not themeflen- 
ger welcome that can bring us 
tidings of their welfare ? But I 
finde little joy in coming f>ub- 
lickly or privately into Gods 
houfe , or p'refence. I think 
little of him, and that bin over- 

to 



262 Meditation rf 

ly, I fpeak little to him , and 
that not without wearinefs and 
diffraction. Nay, I am like thofe 
children, who can play abroad 
all the day long, and never care 
to look unto their Parents.- 
When did my heart long to re- 
turn home, and to bee with 
Chrift? Though God through 
fundry troubles do even fmoak 
mee out of this world, yet 1 will 
not come away in mine affe&ion. 
When I fee Gods name blafphe- 
med, and all wickednefs com- 
mitted, do mine eyes gufli out 
with tears < or do not I offend 
daily, and pafs it over , taking 
too light penance ofmyfelfflt 
is irkfome to mee to do his will* 
I do not long for his prefence ■ 
nor bewail his abfence^ I do not 
ftudy to pleafe him in all things, 
nor can I rejoyce in the profpe- 
rity of his Saints : when I my 

felf 



the Love ef Ced ^o* 

fclf am in mifery and diftrefs , I 
cannot prize his favour, am not 
cheared with his promifes, do 
not delight in his ftatutes above 
all things : His Word is his Let- 
ter fent unto mee, but I am not 
glad and diligent with care and 
confcience to read it 5 vanity hath 
ftollenaway my heart, and the 
tranfitory bewitching pleafures 
of the world (which cannot 
profit ) have taken up my 
thoughts. This hath been 
mine impudent behaviour a- 
gainft thee my God, which I 
cannot with any words of indig- 
nation fufficiendy difcover. 

If a woman (liould bee dead 
intheneft, when her husband . 
were before her, but fhould bee 
affectionate to every ftranger; 
if thee fhould not care how long 
fhee were abfent from him, bat 
think her fclf beft while they 

were 



2C4* U\f epilation of 

were afunder-, if fhee cared little 
how her loving husband were 
offended 5 cafting that at her 
heels, which hee takes to heart, 
were not this ihamelcfs beha^ 
vionr in her ? And fhall I not 
bee afhamed to (hew no more 
love to thee, to whom my foul is 
married in Chrift i Oh my foul \ 
what canft thou finde in the 
world, why thou doft affeft it < 
it hath bred much vexation and 
forrow 5 thou haft been eroded 
and molefted with it, the more 
thou loveft it, the greater 
trouble & difcontentment thou 
findeft therein,and wilt thou ftill 
take pleafure in thy pain < what 
canft thou not finde in God, and 
that above all thought and con- 
ceit, why thou fliouldeft intire- 
ly cleave unto him i what occa- 
sion couldeft thou finde at any 
time to draw thy affediion from 

him i 



the Love of Cod. . 205 

him? wile thou leave the fat- 
nefs 3 and marrow that is in the 
houfeofGod, to feed upon the 
refufe 3 and fcraps that this 
world affords < Ah wretch that 
I am! who (hall deliver mee 
from this bondage offing I am 
full of uncharitable and falfe 
love, I can love my felf, I have 
affe&ion enough to the things 
of this world, to the gifts of 
God, and thofe the meaneft, 
more than to the giver-, as har- 
lots to rings^ gold, bracelets 5 
more than to the fender. But I 
have not power to raife my foul 
to the love of God in Chrift, 
here my affedHons lye dead, and 
will not mount aloft. Oh that 
the love of God did poffefs my 
reins in fuch fort,that in thought 
I might bee ftill with him > re- 
Joyce in his prefence, and walk 
before him in dutiful obedience! 

Oh 



%o6 <JHeditathn en the 

Oh that my heart did burn with 
love that is ftrong as death, hot 
as coals of Juniper, that hatha 
vehement flame that no waters 
can quench,no floods can drown, 
no allurements can draw afide. 
Why arc thou fodead. Oh my 
foul? why doft thou not lift 
up thy felf to the love of God? 
whom haft thou in Heaven but 
him i and who in earth is to bee 
defired in comparifon of him i 
for whom doft thou referve 
thy prime affe&ion ? for tfre 
world, fin, vanity ? Oh adulce- 
refs , knoweft thou not that the 
amity of the world is enmity 
with God? thou haft gone a- 
ftray , and deeply defiled thy 
felf with the love of fin, return 
now unto the Lord,and embrace 
him with moft intire and dear af- 
fc&ion .• what thou haft beftow- 
ed upon the world, pleafure , 

lufts, 



Fall eftur Fir ft Parents. 207 
lufts, carnal delights, to thy 
great difcomfort, now fet it 
wholly upon things above, that 
it may finde reft and comfort. 
Oh Lord, I befeech thee, who 
art only able to purge my heart 
ofall filthy, prophanc love, and 
to fill it with the pare love of 
thy holy Ma jefty,this is thy pro- 
mife, I will circumcife yodr 
hearts, and make you love mee 
with all your hearts ; therefore 
I am bold to make this prayer , 
and will confidently wait upon 
thee for this mercy. 

Qucft. How (hould a man fr$- 
ceed to meditate en the Fall ef our 
fir It Parents i 

%An{w. Hee muft conirder 
the fubjed, caufes, and end of 
that ail, aimed at, but not ob- 
tained; the degrees, properties, 
and effe&s of it. 

By the Fall of our firft Pa- 
rents, 



ao8 Meditation on the 

rents, wee underftand the firft 
fin of K^iddm, and Eve , where- 
by they tranfgrefled the Com- 
mandement of God, in eating 
the forbidden fruit : this is fit- 
ly focalled,becaufe,asan heavy 
body falling upon fome hard 
and (harp rock is greatly brui- 
fed, and hurt : fo man 3 after hee 
had received fo many, and great 
gifts from God, finning wicked- 
ly againft his exprefs charge and 
conjmandement, didgrievoufly 
wound himfelf. 

The fubjed: of this tranfgref- 
fion was our firft Parents Adam, 
and Eve, made after the Image 
of God, perfeft in ftature of bo- 
dy, and ftrength of mind , en- 
riched with excellent preroga- 
tives of liberty and dominion , 
planted in a garden of delights, 
that they might drefs it, and 
keep it, favoured of God, and 

admitted 



Fail rf our Firfi Parents. top 

admitted into near fellowfhip 
with him. 

The principal outward caufc 
of mans difobedience, was Sa- 
tan, the Prince of darknefs, that 
old murtherer, who being fallen 
from God, and fliut up under 
condemnation, did with incre- 
dible fury, and malice, feek the 
diihonourof God, and the de- 
ftru&ion of mankind : This en- 
vious one fpying his opportuni- 
ty, fet upon the woman, as the 
fitter to be made his prey, when 
fhee was alone-, and by his fub- 
tilty beguiled her-, The Serpent, 
the mod fubcil of beafts which 
the Lord had made , was the 
instrument that hee ufed to fe- 
duce the woman x, and the wo- 
man her felf being firft in the 
tranfgreffiion, was made the wil- 
ling inftrument of her husbands 
deftrudion. The quality of the 
P fruit 



no mtedststhn en the 

fruit as it was good for meat , 
and pleafant to the eye, was 
by accident a caufe that mo- 
ved them to eat, which yet 
they might, and ought to have 
forborn, having liberty to eat 
of all the trees in the garden be- 
fides, and beingftri&ly charged 
upon pain of death not to tafte 
of it. The juft, arid good Law 
of God was a blamelefs occafion 
of mans fin, as it did forbid an 
a& in it felf indifferent , that it 
could not bee done without fin. 
The Law and Sin, as well as the 
Law and Obedience, work to- 
gether, though in a diftin<5t man- 
ner: for of Obedience the Law 
is a principal caufe, but of fin an 
accidental, as working befides 
his own fcope, and main drift , 
which is to favour nothing but 
life, and alfo as a contrary to fin. 
The Lord in his wife providence 

did 



F all rf cur Fir ft fAttnts. $%% 
did work in the fall of man, as 
the Law by accident Wffa ocda- 
iion of it, but hee is n6t the au- 
thor of his fin, hee did not con- 
ftrain him to offend \ not with- 
hold from him any grace/ that 
by Covenant, or other wife hee 
Was. bound to give him. 

The principal inward cauTe of 
this tranfgreflion , was the will 
of man, freely turning' from the 
Commandement of God, which 
hee might and ought to have 6- 
beyed, but would noty arid wil- 
lingly hearkening to the fug- 
geftion of Satan, which hee 
ftiould have refiflted^but did not. 
The fin of man was the eating of 
the forbidden fruit, not abfo- 
lutely confidered in it felf, but 
in refpeft of the Commande- 
ment and charge whereby God 
had feverely torbidden the ta- 
king of the fruit of that tree, 
P i and 



riz Mtiiml§n en the 

and had threatned punifliment to 
them that (hould tranfgrefs. 

In evil addons no end can 
properly bee affigned, for the 
end is of a good thing, and to be 
defired; But Satan in that temp- 
tation aimed at the difhonour 
of God, and the damnation of 
Mail..;/ Man being deceived by 
the old Serpent, propofed this 
end to himfclf, but obtained it 
not 5 that hee might fatisfie his 
fuperiour affe&ion to the Image 
of God, and his inferiour to the 
fruit of the tree. The Lord,who 
bnngeth light out of darknefs, 
out of his infinite wifdome did 
order this evil to the fetting 
forth of his mercy, and jufticc , 
and the utter confufion of Satan, 
contrary to his purpofe, and in- 
tendment. 

In this their difobedience tfee 

may obfcrve thefe degrees/ The 

impreffion 



Fdl of our Fir ft Parents. % 1 3 

impreflion of the fuggeftion 5 
obfcuration of thc/r thoughts 
concerning the excellency of 
God 5 forge tfulnefs of what was 
done before, and what God 
commanded .-, doubting of the 
truth of God; tickling of ambi- 
tion, whereby the woman af- 
feded great power, dignity* cre- 
dit to the flatteries, and allure- 
ments of Satan, and familiarity 
with him, and inclination of will 
to the forbidden fruit. 

Firft, This was the fir ft fin \ 
committed by man , in it felf 
moft hainous .• the fountain of 
all other evils, both of- fin and 
puniftiment. Many, things db 
(hew the greatnefs of this fin. 

1 It was the tranfgreffion of 
that precept which God had 
given for the trial of mans obe- 
dience, and fo was an abfolute 
denial of fubje&ion,and renoun- 
P j cing 



?»4 



I 



'■-■/ UtiiUtion en the 

ring of obedience: As the per- 
fofmanoe of it had been an open 
profeffion of fubmiffion and due 
obedience. It was not a breach 
of fome particular Commande- 
ment, but an univerfal denial 
of all the branches of obedi- 
ence. 

2 It was intollerable , that 
man being inrkhed with fo ma- 
ny graces, priviledges, and blef- 
lings, fhould prefently forget 
God, being fo much indebt- 
ed , and bound unto him in 
love for his ineftimable fa- 
vours, 

3 Amongft fo many trees in 
the Garden, it was eafie for 
man to forbear the purfute of 
one*, and being made after the 
Image of God, hee might have 
refifted the temptation of Sa- 
tan : Wherefore to fuffer him- 
felf to bee drawn away in that 

man- 



Fall $fottr Fir ft Parents. j i j 

manner was an hainous of- 
fence. 

4 This fin was committed in 
Paradife, where the tree of life 
flood in their fight, and God 
had manifefted him(elf unto 
them familiarly. In refped of 
God, the Law, the Offender $ 
this fin was hateful, and noto- 
rious. 

Secondly, This fin was not 2 
the proper fin of our firft Pa- 
rents, but the common fin of all 
their pofterity, who were in 
their loins when they did offend, 
and afterwards by natural propa- 
gation defcended from them/ 
for they did reprefent all man- 
kind, which was propagated 
from them as the root. 

Thirdly, The effe&s of this 3 

fin flayed not in the firft authors 

of it, butfpread, andftretched 

themfelves over all mankind: 

P 4 For 



216 <MtditAti<m on the 

For if they whofe Parents are 
infe&ed with any difeafe, their 
children do poffefs it by inheri- 
tance* how is it poffible that our 
firft Parents, being deprived of 
the Image of God, wee their 
# pofterity ihould fpring of them 
perfed, and without maim ? 
For the beginnings of all things 
are all that in power which doth 
fpring from thofe beginnings, for 
the virtue that is in the begin- 
nings, is communicated to the 
things which receive beginning 
from them ; Like egg, like bird-, 
what is in the root will bee in 
the branches, and the vice or 
fault that is in the beginning, i§ 
common to the thing begun. 
The punifhmentof this fin doth 
degenerate into fin, As the 
want of holinefs, and pronenefs 
to evil, is not only a judgement 
inflifted for fin, but it is fin> and 

the 



Fall $f cur TirB Parents. %tj 

the caufe of fin 5 One fin begets 
another, and the fecond is an ef- 
fect of the former, both proper- 
ly, and accidentally. 

The effeds of this firft fin are 
bitternefs it fclf , to wit, in re- 
fpeft of mankind in general , 
wrath, blame, guilt, depriva- 
tion of Gods Image, corruption 
of nature , fpiritual bondage, 
fubjeftion to death temporal, 
and eternal. God is offended in 
that his Commandement is de- * 
fpifed to the derogation of his 
foveraignty$ fin is vile, and 
naught , deferving blame^ man 
is guilty, and tied to punifh- 
ment, whence nTueth griping of 
confcience, fear of the angry 
Judge, and dread of punifhment. 
The lots of original Juftice fol- 
lowed the aft of fin, in whofe 
room fucceeded corruption of 
the whole man, in every power, 

and 



a H Meditation on the 

and faculty. Thus the liberty 
of man was turned into mife- 
rable fervitude, and hee became 
bondflave to fin-revenging ju- 
ftice, as his principal Lord 5 to 
the Devil, and his Angels, and 
to the power of his accufing and 
condemning confcience , as the 
Lords Minifters. Moreover , 
the naftural man hath no fpiritu- 
al liberty, to do any thing fpiri- 
tually good, as hee did before 
fin entred, but is led as a (lave, 
by lulls, by paffions, by objefts, 
which pleafe him : So that hee 
is in a brutiftr bondage. <^4nd 
Rom.^iz d ea th entred into the world by fin, 
and is gone over all men^ for as 
much as all men have finned. 

In refped of Adam> and Eve^ 
"be effedis are common to both, 

particular to either. 

i The common are fenfe of 
nakednefs, fhame, fear of the 

angry 



Fall $f m Firfi far ems. 2 if 
ang r y jMee, flight, and defire 
to hide tnemfelves from the 
prefence of the Lord, ejection 
out of Paradifc into the curfed 
Earth, and flopping the way 
that they might not enter to eat 
of the tree of life. 

2 The particular effefts in 
refpe&of Adam> are, that the 
Earth is accurfed to bring forth 
briars,and thorns^ that he'ihould 
till the ground in labour, and eat 
his bread in the fweat of his 
brows, till hee return unto the 
duft. ' 

The woman was fenrenced to 
conceive and bring forth in for- 
row, and to bee in painful fub- 
jcftion to her husband. 

Satan intended the difhoneu* 
of God, and deftruftion of man- 
kind by that temptation : but it 
turned to his confufion, and o- 
ver throw. The feed of the 

woman 



lap CMtdkAtion on the 

wpman hath bruifcd the Ser- 
pents head; his power is crush- 
ed, and his devices fruftra- 
ted. 

Nor did the inftrument o( the 
Devil efcape unpunifhed: j the 
Serpent is accurfed above all the 
beafts of the earth, mod wretch- 
ed, and afhamed to appear a- 
broad-, hee is adjudged to creep 
upon his belly with pain, to eat 
the duft for meat; a grievous 
diet. And the Lord hath put 
enmity betwixt him, and the 
woman. 

All fin, efpecially prophana- 
tion 3 and contempt of the Sacra- 
ment, is like to this of our firft 
Parents in fome fort, but this 
was the firft fin, the fountain of 
all. fin, the fin of man and his 
pofterity: for Adam received, 
and, loft integrity both for him- 
felf and us. 

Queft. 



FaU of our Firtf Parents. in 

Queft. HowArethefc things to 
bee applied unto the heart f 

Anfrv* Wee muft work our 
heart to humiliation, ftir up our 
felves earneftly to feek help and 
deliverance* and acknowledge 
the juftice of God in corre&ing^ 
andhisincomprehenfible mercy, 
in vouchfafing means of recove* 
ry unto man. How is man fallen 
from his firft dignity and good 
eftate i hee was created holy, 
and happy/urnifhed with grace, 
and fet in place of high renown. 
Thou Lord didft crown him 
with glory and honour, and ga- 
vefthima patent for hispofte- 
rity, that they fhould live in 
blefledncfs before thee. But wo 
is mee/ what alteration do I 
finde . ? Man hath finned , and 
God is difpleafed. Man that 
was the beauty of the world, the 
beloved of God, is now the 

map 



%i% OtoditatiM en the 

mapofmifcry, the obje<9: of di- 
vine revenging juftice: His 
mindisbefotted, his confciejice 
unquiet, his will and affe&ion 
poifoned with fin, fear, dread , 
norrour, and trembling poffef- 
feth his reins 5 his body is na- 
ked, deformed, fubjeft to an- 
noyance of heat, cold, diftemper 
many waies. The Free- man of 
God, the Lord of the creatures, 
is brought into moft miferable, 
and fore bondage uato Satan, 
fin, his own confidence* who can 
comprehend the miferies of this 
life, whereunto heelyes open? 
No words can defcnbe the fpi- 
ritual plagues that are feized 
upon the foul already, nor the 
dreadful torments that are pre- 
pared for him in hell for e- 
vermore. Oh my foul, enter 
into thy felf , confider , and 
bewail thy natural eftate : thou 

art 



Fall efoHY Fir ft farems. a 23 
art expofed to fuffer a thoufand 
evils, to wearifome vanity in e- 
very thing, yea through tear of 
death, the upfhot ot evils , thou 
art in bondage all thy day^s, 
while in that ftate thou abideft, 
Pharaoh did never put I (rati to 
fuch hard fer vice, as the Devil 
putteth thee to while thou art 
under his power. Thou art 
fick, filthy, naked , crooked, 
fallen from the love of God , 
more odious in his eyes than the 
ftink, or filthy favour of a dead 
corps in the noftrils of man, ex- 
pofed to the torments of Hell, 
fhutup under the curfe of the 
Law, abided under wrath. How 
do men of the world take on , 
when they have loft a great 
friend , upon whom all their 
hopes depended, when they bee 
caft irom the top of honour, in- 
to the gulf of mifery , poverty , 

and 



324 Meditation en tit 

and difgrace? weep , oh my 
foiil, and p«ur out tears in fe- 
cret , for thou haft loft thy glo- 
ry, art fpoiled of thy ornaments, 
and haft provoked the Lord to 
aftger by thy inventions. The 
brute bcafts take it as a grievous 
thing to bee infnared,and taken^ 
and wilt thou laugh in the midft 
of bondage, and count it liberty 
tobeeaflave of Satan ? Death 
is terrible,and wilt not thou fear 
Hell, which followeth after it, 
as a defert of thy tranfgreffion t 
Ah miferable man, and the 
more miferable, that thou art 
fenfelefs of thy mifery^ yet now 
that I know my difeafe, I will 
feek for remedy. Thefickper- 
fon will take bitter pills to reco- 
ver health, the bondman defires 
liberty, the captive freedome , 
the condemned a pardon : My 
prefentcafe is very wretched, 

and 



FaS tfcur Fir ft Par ems. 315 

and in no cafe to bee rcfted in. 
Nature teacheth all creatures to 
fhroud themfelves from dan- 
gers, or being iq diftrefs to feek 
help without delay > much more 
am I to bee moved with mine 
eftate, who am fubjeft to eter- 
nal death, whicfy hath already 
fe/zed upon mee in a fpiritual 
death of foul, and mortality, or 
dying ftate of the body 5 wee 
will meet a difeafe betime , la- 
bouring to rid our felves of it y 
if any thing threaten our name 
and eftate> wee will indeavour 
quickly to free the one, and the 
other: But whither (hall I fly 
for fuccour i where {hall I finde 
the Phyfician that is able to 
cure, .pd redeem mee from the 
tyranny of S^tanV Set mee free 
from the fear of HelU I am e- 
ven at my wits end, not know- 
ing which way to turn. Oh 
Q_ . Lord, 



a 2 6 tMtditation on the 

Lord, lam utterly deftitute of 
alt means to help my felf , it is 
not in my power to fatisfie thy 
juftice , overcome death, or 7 
deliver my foul out of the hands 
of the Devil: I cannot think a 
good thought-, I know not, nor 
of my felf can know the way of 
Life, or means of my recovery. 
BlefTed God, as of thine infinite 
mercy thou haft ordeined, fo I 
pray thee reveal unto mee the 
way how I may efcape eternal 
death deferved by my fin, and 
bee made partaker of everlafting 
happinefs, through thy fpecial 
grace. Righteous art thou oh 
Loni, and juft are thy judge- 
ments , I know that in very 
faithfulnefs thou haft affii&ed 
mee, and that Iiiave deferved 
much more than ever I felt from 
thee •, Thou mighteft have caft 
mee for ever out of thy pre- 

fence, 



•Fall of our Firli Parents. %rj 

fence, and given mee my por- 
tion with the Devil 5 and his 
Angels.- But loe thou doft 
corred mee in meafare for my 
good, to purge mee from fin, 
and bring mee unto repentance, 
*hatl might bee faved* Oh my 
God, I will magnifie thy name; 
for thou haft redeemed my foul 
from death 3 my darling from 
the power of the doggs. This 
mercy was not (hewed to the 
Angels, Creatures more excel- 
lent than man. Should one re- 
deem us from the ftate of villa- 
nage, or ranfome us from the 
Gallows, vvee would think wee 
could not bee thankful enough 5 
But Lord thou haft redeemed 
mee from revenging fuftice | 
from the power of the De- 
vil , holding mee tinder the 
curfe, from the power of con- 
ference juftly condemning mee; 
Qa from 



1*8 Meditation of Sin . 

from the power of fin command* 
ing as King : How great is thy 
mercy towards mee ! I am not 
able to comprehend it. As my 
Jin and mifcry bath abounded, thy 
mercy hath abounded much more. 

Queft. Let us novo hear what 
order is to bee obferved in Mt- 
ditation of fin ? 

An fa. Wee muft call to 
minde, arid difcourfe with our 
felvesofthecaufes, ends, pro- 
perties, and effects, and kinds 
of fin : what is contrary unto it, 
what like, and what unlike. 

O my foul, what is fin where- 
with thou art befet and ftained 9 
yea nriferably befotted 5 fince the 
fall oft^sfdam! what is it but 
the privation of Gods Image , 
and corruption of the foul , an 
aberration from the rule of per- 
fe&ion,an evil difpofitionof the 
fubje<2, turning afide from the 

path 



Meditation of Sin. aap 

path of life, and fwarving from 
the mark and end thac all (hould 
aim at '. 

God is the fountain of all 
good things, the giver of eve- 
ry good and perfect gift 5 but 
fin was not created by him, can 
receive no approbation from 
him, God cannot pofllbly fin $ 
for hee may work befides his 
rule who may fin: But Gods 
Rule is his mod juft and wife 
will, which hee cannot but work 
after, no more than hee can de- 
ny his own nature. God cannot 
bee the author of fin in and 
with his creature, as hee is of e- 
very good word, and work-, for 
that which the creature doth , 
God being the author and prin- 
cipal worker of it, hee muft in-^ 
form the manner of it by his 
Commandement, and work it 
in him by his Spirit: But it is 
Qj im- 



230 Meditation tf Sin. 

impoffible for the creature to 
fin, in working after that which 
is commanded him . of God; 
God cannot fo far will fin, as to 
approve it for good in it felf 5 it 
hath no proportion to his na- 
ture. It is fuch a thing as hee 
cannot bee author of in the crea- 
ture, nor yet the creature work 
while it keepeth • communion 
with him, wherefore God can- 
not allow it as good in it felf. 
The Lord perfwadeth to obe- 
dience, threatneth the finner , 
commandeth the pra&ice of ho- 
linefs, punilheth the difobedi- 
ent. Hee is juft and holy in him- 
felf, in all his waies, and cannot 
bee tainted with the leaft fpot 
Jam.i.i$. orblemifli: Then oh Codtemftefi 
no man , as thou eanfi net bee 
temped of 'evil; and ifitbeenot 
of God, it cannot bee good $ for 
hee is the abfolute original 

good- 



Meditation of Sin. 2 3 1 

goodnefs, from whom cometh 
every good by participation* 

The caufe of fin is fome vo- 
luntary agent, that worketh be- 
fides Rule, and comes fhort in 
goodnefs required: Sin it fclf is 
an aberration^ the fubordinate 
and deficient caufe of fin, is Sa- 
tan, or man himfelf revolted 
from God-, Satan foliciteth, the 
flefhinticeth, the will confent- 
eth, and fo fin is finiihed : The 
Devil was made an Angel of 
light, but hee abode not in the 
truth, and .being fallen from 
Heaven^ ceafeth hot to draw o- 
thers into the fame perdition. 
God made man righteous, but 
hee found out many inventions* 
this is the caufe, but what is the 
end of fin? 

Of evil there is no end , for 

that is never good* No gain to 

bee gotten by that which is 

Q^4 naught 



i}i \M*dit*tfon pf Sin. 

naught and vile 7 the poifoned 
ftak can bear no wholefome 
. fruit. Satan in tempting aimeth 
at mans perdition j Man in fin- 
ning intendeth the fatisfa&ion 
ofhislufts; The Lord doth by 
his providence order it to the 
glory of his name 5 but of fin pro- 
perly there is no end to the fin- 
ner: God takes occafion by fin 
to^ive the promife of the Me- 
diatour. Hee can ufe fin for a 
Rom. i. punifhment 3 for the exercifing of 
*+ his children: No fpeech from 
Shimd, but finful, reviling 
fpeech was Davids exercifej but 
yet the goodnefs that cometh 
by fin is not of , nor through it 
by nature, but from the infinite 
wifdome of God, who kneweth 
how to work good out of evil. 
Let us fomewhat inquire into 
the properties of this poiton: e- 
very fin is mortal in its own na- 
ture. 



• MeditMhncfSin 233 

ture, it deferveth and bringcth 
death endlefs , and eafelets, of 
foul and body* for it is a turning 
afide from God, who is the life 
of the foul* it is a breach of his 
Law, an offence againft his in- 
finite Majefty. If a man fin a- 
gainft the Majefty of an earthly 
Prince, hee is puntfhed with 
temporary death > or perpetual 
imprifonment, if hee could bee 
fuppofed to live alwaies hee 
fhould lye in for ever : How 
much more defervedly am I 
fubjedi to eternal death 3 who 
have finned againft an eternal 
God? Every fin in its own na- 
ture is accompanied with final 
impenitency : Hee that finneth 
once, can never ceafe to fin by 
any natural power* fin is a run- 
ning lcprofie, that cannot bee 
ftayed-, the foul that is once di- 
stempered;, muft go amifs for 

ever .• 



* 34 Meditation tfSin. 

ever j fif it bee not re&ified by 
fapernatural power. ) It is of 
grace that fin is pardoned , it is 
ofr fupernatural power thjt any 
foul is fet free trom the power 
and tyranny of it. For being 
once enthralled by voluntary 
fubmiffion, wee cannot after 
draw back and work delive- 
rance. Sin is of a foiling nature, 
and defileth all it toucheth^ E- 
very good work and holy ordi- 
nance. To the unclean all 
things are unclean. The Word, 
Prayer, Sacraments, Alms, eve- 
ry thing is polluted by that 
touch. Corrupt qualities are 
more apt to hurt, than found to 
heal-, one rotten (beep may in- 
fed the whole flock, but cannot 
bee cured by them. One filthy 
ragg ftained with the plague 
may infect a whole pack 5 but 
the clean garment cannot purifie 

it. 



^MeditAtionofSin! 23 j 

it. If a common garment touch 
holy flefli, the garment is not 
fan&ified, but the flefh pollu- 
ted. Theiprayer of the wicked is 
an abomination to the Lord.Sin 
mixed with Gods ordinances, is 
like poifon mingled with whole- 
fome meat 3 that corrupteth it 
for our ufeand nouriftiment. 

Mark«and confider well the 
effedls of fin, O my foul! the 
waters ot this fountain are bit- 
ter, the fruits of this tree unfa- 
voury. They that fow iniqui- 
ty, (hall reap vanity; and they 
that follow vanit/, forfake mer- 
cy* Affliction purfueth finners, 
and (hall overtake them to their 
coft.-without queftion the wages 
of fin is death, Look as it is with 
men , if they turn themfelves 
from this afpe&able lights they 
are forthwith environed with 
• darknefs : So man turning away 

by 



33 6 CM edit Alton ej $tn 

by his fin fromGod theFather of 
lights, from whence every good 
gift cometh, hee cannot but bee 
forthwith in outward and inward 
darknefs. By reafon of fin the 
foul is dead in ignorance , arjd 
luft : So that they have in 
them a feed apt to bring forth 
every fin: Our bodies have 
mortality as a worm corrupting 
them, our conditions are expo- 
fed to a thoufand vanities, and 
wearifome courfes , and thefe 
are the beginnings of evil. De - 
fbair, darknefs,fear, borrour,and 
fhame are the companions of fin-, 
dHgrace, ficknefs, poverty, lofs 
of goods , the beft fruit it bea- 
reth. Haft thou loft any blef- 
fing { fin hath robbed thee of 
it* doft thou want any good 
thing i fin keepeth thee from it-, 
art thou annoyed with evil? thy 
perdition is of thyfelf-, fin fets 

man 



Medtt Alton $f Sfa m %yj 

man at odds with God. the Law, 
his own confcience*all creatures, . 
and with himfelf. Oh what a 
drudge is man made to his lufts 
by fin 1 what confufion, vexa- 
tion, bitternefs, doth lodge in 
the heart continually ! Look in- 
to the world, and fee what de- 
folattons it hath made. How are 
the mighty flain , aqd glorious 
Kingdomes laid on heaps? Is not 
fin the caufe of all diforders, 
wars,confufions, bloodflieds,fa- 
mines, and peftilences that ever 
were in the world t The for- 
rows of this life are" many and 
grievous, but nothing compa- 
rable to Spiritual and eternal mi* 
feries that fin brinseth with it. 
Oh that thou didft oehold how 
miferably the foul is mangled y 
defaced, wounded, impriioned 
by it-, the light of nature, ter- 
rour of confeience, power of 

grace 



a 38 iMtdimhn of Sin 

grace is not able to fet forth or 
comprehend the defert and frait 
of fin 5 for the full wrath of God 
which flaall bee executed upon 
the ungodly 3 exceedeth all that 
can bee imagined. If the wick- 
ed profper for a time , fin turn- 
eth their bleflings into curfes : 
The Table, and by proportion, 
the wealth ftrength , and. ho- 
nour of the wicked are dange- 
rous fnares wherein they are 
caught to bee deftroyed. It it 
mifery to fail to Hell with the 
pleafanteft wind; and to live in 
• fat paftures* to bee fed unto e- 
ternal flaughter. 

This curfed fin is a monfter 
of many heads, a ferpent with 
many flings, the kinds cannot 
eafily iee reckoned, the number 
pafTeth all count. It is original 
that is born and bred with us, or 
i&ual that is brought forth by 

us; 



MeditatiwefSift. i^§ 

us : That is the filthy corrupt 
fountain, this the filthy (link- 
ing puddle water that runneth 
from it} that the curfed toot, 
this the bud , and bloffbme of 
that venemous tree. 

Again, there are (ins of de- 
fe<ftsj omiffion, and commiffionj 
for fometimes the foul worketh 
formatter that which is requi- 
red, but in other manner than 
God hath prefcribed - 5 Some- 
times it doth fufped, and cea- 
feth to move after the good 
commanded, and fometimes it 
doth move it felf to fomething 
which is forbidden, which is the 
greateft, and higheft kinde of e- 
vil. For as in a wife, not to love 
her husband is a great lewd- 
nefs 3 but not only to negled: his 
love, but to turn to the em- 
bracettient of ftrangers is much 
more hainbus : So for the foul 

not 



%+o Meditation of Sin. 

not to cleave to God in doing 
righteoufnefs i$ finful, but to 
leave him, and turn to iove and 
like any kinde of unrighteouf- 
nefs, this is mod finf ul. 

Moreover, it is either inward* 
lurking and boiling in the heart, 
by evil thoughts, motions,, de- 
fires, wifhes, confentj or want * 
andfhcknefs to think, devife^ 
remember , and effeft what is 

Eraife-worthy 5 or outward, 
reaking forth in life and con- 
verfation, both in word, and 
a&ions. 

Sometimes it livcth in us, but 
lieth dead, and ftirreth not with 
violence^ and fometimes it ra- 
geth boifteroufly, and carrieth 
us headlong to that, which is 
forbidden. 

Sometimes it rufheti* imme- 
diately and dire&ly againft God, 
and fometimes it reachcth more 

prg- 



Meditation of Sin. 24 1 

properly to the hurt of our 
neighbour. Oh my foul, look 
into thy felf,and thou (halt finde 
the branches of this venenlbus 
tree to exceed in number .< Thou 
haft finned againft God, thy 
neighbour, and thy felf$ thoii 
haft finned of ignorance, infir- 
mity, negligence-and. preemp- 
tion 5 Thou haft been led away 
with the lufts of the flefti, the 
lufts of the eye, and pride of 
life.* Sin ever moveth, often- 
times ftirreth violently, and o- 
ver-ruleth many times to the 
committing of what is evil,- and 
hinderance of what is good. 
Thou haft . offended in that 
which is evil in it felf, and thou 
haft come fliort in that which is 
good and honeft, not doing it at 
all, or failing in the manner , 
meafure , and circumftances : 
Who can tell how often hee of- 
R fendcth? 



2 4* {Meditation of Sin. 

fendeth 1 The number of my 
fins cannot bee reckoned, nor 
the filthinefs difcovered. 

Piety is amiable, lovely, ho- 
nourable, fin loathfome and a- 
bominable. The fear of the 
Lord makes the face to fhine 5 
but impiety and fin dif- figure 
the face and Image of God in 
him. The man that feareth the 
Lord fhall bee praifed $ but a 
vile, naughty perfon, is had in 
contempt of God, and good 
men, how great foever hee bee 
in this world: The righteous is 
more excellent than his neigh- 
bour. Grace exalteth the poor; 
fin debafech the mighty, God- 
linefs makes a man as like to 
God, as a creature can bee like 
to the Creator , but fin tranf- 
f ormeth us into the likenefs of 
the Devil. No man is honou- 
rable, but the virtuous, none 

bafe, 



Meditation of Si*. 2 tfj 

bafe, but the firmer. 

Sin is oppofite to God in a 
fort, not by an inward pofitive 
repugnance, or contrariety to 
his nature, fuchas is twixt fire . 
and water-, but in refpe<& of 
outward difogreement, fuch a$ 
may bee in a creature from the 
Creator; Even a* the good 
created, though it hath not art 
inward agreement with, and re- 
femblance to the Creator, fucfr 
as is betwixt nourifbroeflt, and 
the thing nouriflied , for their 
fliould the divine nature inward- 
ly in it felf bee better for it, and 
neceflarily will it$ yet hath it art 
outward agreement and refem- 
blancc. So is it mod true of fin, 
that k hath no inward dtfagree- 
ment to the Divine Nature, tor 
then it fliould bee the worfe for 
the being of it, and fo fliould ne- 
ceffarily nill it* but outward 
only. R * Tbtf 



244 Meditation of Sin 

The venome and filthinefs of 
fin is fet forth by fundry com- 
parffons in the holy Scriptures : 
^ Sinners are compared to Doggs, 
Swine, Vipers, A f ps, Bears , 
\ Tygers 5 Sin is known by the 

name of Rebellion, Difobedi- 
ence , Filthinefs y Adultery , 
Playing the Harlot. It is 
likened to menftruous clouts, & 
filthy raggs* that arc caft afide 
upon the dunghil, and detefted 
of all that pars by. It is a fpi- 
ritual nakednefs , a fpiritual 
leprofie, a fpiritual crookednefs, 
a fpiritual drunkennefs. Itbiteth 
as a Serpent , and ftingeth as a 
Cockatrice^ creepeth as a gan- 
grene, or deadly canker, that 
cateth to the heart, and cannot 
bee cured. It is hony in the 
mouth, but gravel in the bow- 
els, fweet in the beginning, but 
death in the latter end. Oh my 

foul? 



♦. 



Meditation of Sin. 24 j 

foul, if thou perufe the ; holy 
Scriptures, thou (hale finde no 
book, no leaf, no chapter, nor 
fcarce any verfe wherein there is 
not fome precept, proinife, pro- 
hibition,threatning, or example, 
which ferveth to fliew the a- 
miablenefs of virtue, and ugli- 
ness of vice, and with what care, 
zeal, watchfulnefs, the one is to 
bee imbraced, and the other to 
beefhunned. 

Queft. How are thefe things 
to bee freffednpon the heart f 

K-Anfa. Wee muftwork the 
heart to humiliation for fin$ ftir 
up our felves earneftly to feek 
pardon, and labour for grace to 
have fin in deteftation for the 
time to come. Is it even fo, Oh 
my foul, is fin fo loathfome and 
abominable, odious to God , 
contrary to godlinefs , perni- 
cious to thy ftate, life aad (pi- 
ll 3 ritual 



346 Meditation ef Sin* 

ritual welfare, more infe&ious 
than the plague, more Sinking 
than arty carrion, the rottenneis 
and corruption of the foul con- 
demned and cryed down in e* 
very book, in every leaf, and al- 
imoft in every verfe of the holy 
Bible ? Woe therefore, and a- 
las to mee that have fo long 
layen under this burden and 
bondage, and that even many 
times willingly and wittingly. 
When I look into my felf, I can 
fee nothing but a mafs of cor- 
ruption prefling mee down. 
Mine underftanding covered 
with ignorance, vanity, and fol- 
lyj I know nothing as I ought 
to know* fuch deadnefs poffef- 
feth my heart,that I cannot look 
up : my foul is a very den, and 
cage of unclean motions, world- 
ly defires, corrupt projects, vain 
boaftings, idle rovings* but 

mar- 



Mcditatien tfSin. 247 

marvelous barren , untoward , 
toward that which is good : In- 
fidelity, diftruft, pride, felf- 
confidence, blockifhnefs , un- 
thankfulnefs, envy, malice, dif- 
content, covetoulhefs, do lodge 
with mee continually. I was 
born in fin, and it hath grown 
up with mee from my youth; fo 
that it is become exceeding 
ftrong, an old (linking, deep fe- 
ttered fore, that can hardly bee 
cured. My fins are multiplied 
exceedingly, iacreafe daily, in 
number they pafs the fands by 
the Sea, and are become a bur- 
den too heavy for mee to bear. 
When I remember thefe things, 
I wonder at my felf that I 
(houldbee thus fenfelefs in the 
midftof all mifery.Were I de- 
fended of one thai had been ex- 
ecuted for treafon, and fo were 
pointed at as a traiterous brood 
R 4 with- 



248 tMcditAtien e] Sin* 

without inheritance in earth; 
Had I but with my nature, the 
{tone, or leprofie , or falling - 
ficknefs from my Parents, I 
ihould bewail mine unhappy 
nativity : But my condition is 
much more wretched* for de- 
' /cending from the loins of Adam 
by natural propagation, with my 
nature I received the poifon of 
fin, which hath corrupted eve- 
ry power of foul, and like a run- 
ning leprofie, -ftaineth all it 
toucheth : I am unclean fc>y birth* 
and whatfoever I touch, it is un- 
clean. Were I with $ob from 
top to toe covered with biles , 
it would grieve mee, but my 
whole fpirit is fraught with cor- 
ruption, more filthy than that 
which breaketh forth at the eye, 
ear, &c. I am afhamed of cor- 
poral oakednefs, deeply affe&ed 
wuhlamenefs; cr deformity s if 

over- 



Meditation cfSw 249 

overtaken with any loathfome 
difeafe, I grow weary of the 
world, and wifh to bee feparated 
from the fociety of men: But 
the nakednefs, deformity, cor- 
ruption of foul and life is more 
fhamcful, and loathfome, filthy, 
and abominable. Deep is the 
(lain that fin hath made , and 
great is the danger that I am in 
by reafon of my tranfgrefiions. If 
I had offended the Law, and 
flood as guilty to bee cenfured 
before the Tribunal of an earth- 
ly Judge , with lo(s of liberty, 
limbs, or life,l fliould bewail my 
eftate, and condemn my folly 5 
but I have broken the Law of 
God, and ftand guilty before 
him, not of temporal, but eter- 
nal death, which the Law hath 
pronounced, and I may expeit 
every moment to bee executed' 
upon mee : Wherefore I ab- 
hor 



a 5 o Meditation efSin. 

hor my felf, and repent in duft 
andafhes: Oh that mine eyes 
were a river of tears, and mine 
head a fountain of water, that 
day and night I could bewail the 
mifery into which I am plunged 
by reafon of my fin ! Bat woe 
is mee, what (hall I do f whi- 
ther (hall I fly for faccour? I am 
bound with the cords of fin, who 
(hall unloofe them ? I am guil- 
ty before the Throne of Juftke, 
who (hall acquit mee i I am de- 
filed, who (hall make mee 
clean? Humble thy felf, oh my 
foul, and fly unto the Throne of 
grace, for with God there is 
. mercy, and with him there is 
plentious redemption; againft 
him thou haft finned \ and with 
him there is forgivenefs^ ac- 
knowledge thine iniquity, that 
thou mayeft bee received unto 
mercyj judg^ thy felf, that thou 

mayeft 



LMediutkn of Sin. 25 1 

mayeft not bee judged. How 
well is hce that flecpeth with his 
quietm eft in his bofome? In this 
regard Gods children have fol- 
lowed God more for this, than 
for deliverance from evils that 
have bien upon them ; Bleffed u 
the man whefe iniquity isfomven^ 
and wh fife fin is covered. Oh hap- 
py man, who is ftirred up to fly 
the wrath to come. Thou arc 
in danger to bee caft into the 
prifonof Hell for thy debts, thy 
fins; which make thee debter 
of punifhment to Gods juftice. 
Humble thy felf, compound 
with thy creditor before his 
heavy arreft bee ferved upon 
thee. Shouldeft thou have to 
deal with many men , thou 
mighteft have a cold fute 3 but 
feek mercy of God, none that 
cometh to him doth hee caft 
forth. And now my foul bee 

warned 



s 



252 iMedttAtionef $in 

warned for the time tocome> to 
take heed of fin, turn from it 
with hatre d and deteftation, bee 
purged from it ( as a thing fil- 
thy and abominable ) It is the 
moft deadly poifon, a fretting 
leprofie,a corruption, in compa- 
rison of all others, moft dete- 
ftable. Wee would not fuffer 
fpots on our face, nor lint or o- 
ther foil upon our cloaths 5 fure- 
ly wee cannot make clean any 
thing, but thou mayeft thence 
take the rife of this thought, 
how careful fhould I bee to 
cleanfemy heart? wee would 
not have any natural infirmities, 
which are unfeemly or filthy, as 
wry mouths, foul breeches, 
lamenefs, or halting in our gate 3 
&c. But a tongue fpeaking per- 
verfe things , rotten fpeeches , 
crooked walking from Gods 
Law, and the direction thereof, 

are 



lit dim ion rf Sin. 25 3 

are far more uncomely than the 
other. If wee go by a foul 
(linking place, wee ftop our no- 
fes, and hafte away ; if an ugly 
fliapeprefent it felf, wee fhut 
our eyes, and indure not the 
view of it.- Thus ftiouldeft 
thou. Oh my foul, with indigna- 
tion turn from all filthy anda- 
bominable vices. It is e- 
nough and too much that thou 
haft difhonoured God in time 
paft, and gone a whoring after 
ftrange lovers, return now unto 
the Lord, and keep thy felf 
chafte unto him for ever. To fee 
a childe war with his loving Pa- 
rents, or a wife contend with 
her kinde husband, is adete- 
ftable fight, for any fubje<3 
to rebel againft his Prince, 
is wretched lewdnefs, but 
for One to rebel againft fuch a 
Prince, which out of his boun- 
ty 



a)4 uMtditdth* tfSi*. 

tyhath moft highly advanced 
him, and done him favours from 
day to day, this is moft loath- 
fome difloyalty. Thus it is 
with (in, which offendech a moft 
kinde and merciful Father, who 
hath redeemed us from death , 
and daily ladeth us with his blef- 
fings: Oh that I could once 
findeout power and ability to 
weed oat corruption, and to 
pluck it up even by the root ; 
Oh that I were able to deftroy 
the root and bud 5 and branch of 
this curfed tree , that it might 
never fpring, or bear fruit any 
more : But alas, I fenfibly per- 
ceive that there is in mee no 
ftrength, no more than there is 
in a fick man to recover him felf, 
or rather in a man ftark dead to 
reftore himfelf to life ; If I pur- 
pofe to amend this or that which 
Ifindetobeeamifs, I fail pre- 
sently, 



Meditation of Sin. % 5 j 

fently, and come Aiort of the ao 
complifhment of my defire : Oh 
who is it then that is able to de- 
liver mee from the body of this 
death ? furely none but the 
Lord who hath made and 
fafhioned mee, to whom it be- 
longs to kill, and quicken, heal 
andwound 5 to thee therefore 
oh Lord do I make my moan, to 
thee I render my humble peti- 
tion, and pour out my foul 
which hath finned againft thee: 
Oh Lord, I befeech thee for thy 
infinite mercy in Jefus Chrift, to 
take pity upon mee, and to heal 
my foul which hath finned a- 
gainft thee$ Wafh mee thorow- 
ly from mine, iniquity, and 
cleanfe mee from my fin-, Con- 
vert mee oh Lord, ?gd .1 lhall be 
converted, fet meeMit liberty.-, 
and I (hall run the race of thy 
Commandcmcnts. Open un- 
I to 



ijtf Meditation on the 

to mcc the fountain of grace for 
the wafliing away of my fin and 
uncleannefs. It is thy proper- 
ty to have mercy, it is thy free 
covenant to write thy Law upon 
my heart. Thou haft promifed 
to pour rivers of waters upon the 
<Jfry and thirfty ground. Thou 
inviteft the barren foul to come 
unto thee for eafe and reft, O 
Lord have mercy upon mee, for 
in thee do I truft, thou art the 
well-fpring of grace and merey, 
the fountain of life , the author 
and preferver of grace, unto 
thee do I commend my foul,and 
upon thy merciful promife I 
will wait as long as I live. 

Queft. Let the mrk of Re- 
demotion bee the eighth Fnjtance, 
how 4reWe6to proceed in ^Medi- 
MionontbAtwork* 

Anfvo. In this work wee muft 
confider the Author, Subje<5i, 

Objed, 



-*=- 



Work of Redemption. ±cfl 

Obje<ft, Caufes, Ends, Parts 
and Properties , what is like , 
arid what unlike 

To redeem is to deliver from 
bondage and mifery, freely, or 
upon exchange ^ and to free 
from captivity by ftrong hand^ 
or ranfome ^ which two latter 
have place in the Redemption of 
man, in divers refpe&s. 

The Author of this great, 
admirable, and extraordinary 
work of Grace, is Jefus Chrift, 
the eternal Son of God, who irt 
time became man, and was 
made under the Law, that 
hee might redeem us that were 
under the Law : For this hee is 
called our Saviour, and Redee- 
mer, or Redemption of his peo- 
ple, who doth deliver thenr 
from the hand of all their ene- 
mies, that they might ferve the 
Lord without fear,' Thofe that 
S Gocf 



3 5 8 %M*ditdthn on the 

God did raife up to redeem his 
people, as Mefes, the judges , 
yea thofe that redeemed as kinf- 
men this or that, were fhadows 
of this our great Redeemer, who 
was in time to bee revealed, 
Chrift hath fatisfied revenging- 
juftice, overcome Satan, killed 
fin, and purchafed deliverance 
for his people that are given un- 
to him of his Father , and ftfch as 
beleeve in him are partakers of 
this Redemption in truth in this 
life, perfe&ly in the life to come: 
For from what time wee are in- 
grafted inrojefas Chrift, by a 
ioveraign, well- rooted, andall- 
feafoning Faith, wee are freed 
from being under the Law, and 
revenging-Juftice of God. The 
ftrong man is caft forth from 
what time Chrift the ftronger is 
entred. The confeienceis made 
a fweet companion and comfor- 
ter, 



i 



Wovk of 'Redemption. 2 jp 

ter, rather than a rigorous kee- 
per. Where the King hath re- 
leafed a Prifoner , the Jay lor 
can have no further power ovet 
him, f or hee is but to keep him 
during the Kings pleafure. 

Again, By grace God doth 
fet our wills at liberty, fo thac 
fin cannot reign in us as hereto- 
fore 5 yea the world is crucified 
to us 3 and wee unto the world : 
For as when health cometh , a 
man beginneth to walk abroad, 
and do fuch things as hee could 
not flir to do while his ficknefs 
did keep him under.-fo it is here. 

Finally wee are fo freed, that 
we can fuffer nothing which out 
wills have caufe to be unwilling 
with, ail things being fuch as 
flial work together for our good. 

Behold the rich grace, admi- 
rable love, and tender mercy of 
the Lord towards man in him- 
S 3 fell 



2 jo Meditation en the 

felf moft miferable, rebellious , 
and worthy to bee caft off for e- 
ver. Godfo loved the mrld, that 
heegave bis only begotten Son, that 
tvhojoever bileeveth in him, jheuld 
not f>eri(l), but have everlafting 
life. Oh Lord, as our fin and 
mifery abounded, thy mercy 
hath luperabounded. In mercy 
thou didft provide a means for 
mans deliverance, that juftice 
being fatisfied, grace might bee 
glorious in his falvation: Oh 
God, when thou hadft determi- 
ned that juftice Ihould take her 
revenge, if by breach of cove- 
nant fhee bee wronged, thine in- 
finite vvifdome found out a way 
to fatisfie wronged juftice-, when 
all mankinde lay under the fen- 
tence of condemnation , altoge- 
ther unable to help themfelves, 
thine unfpeakable mercy did 
fliew her felf for our delive- 
rance; 



Work $f Redemption. 25 1 

rance$ when man had nothing to 
pay for his Ranfome, nor any 
ftrength to refcue himfelf from 
the hands of juftice, or the curfe 
of the Law,of thine endlefs love 
thou didft give Chrift to bee 
our Saviour, an"d by way of ran - 
fome to redeem us : Oh my 
foul, thou art redeemed not 
with filver or gold, but with 
the blood of Chrift, a lamb un- 
dcfiled. This was it which in 
the blood of all the facrifices 
was prefigured : The death of 
Chrift is it by means whereof 
Gods Grace doth fet thee free, 
and that in moft juft manner. It 
doth pacifie juftice her difplea- 
fure againft fin : For God (that 
is) God as his Revenging Juftice 
is gone forth, is faid to fmell a 
favour of reft in the death of 
Chrift, and by Chrifts being put 
under the Law, or curfe of Gods 
S 3 revenging 



262 Meditation on the 

revenging made manifefl: in the 
Law 3 wee are faid to bee re- 
deemed from the Law or curfe, 
as by an alMufficient Ranfome 
accepted of Juftice. This death 
doth f^ee us frqpi the Devil, for 
Satans power over us was by 
rcafon of fin, and the punifti- 
ment due to it from the fuftice 
of God. By death hee deftroy- 
ed him that had the power of 
executing death* The price of 
our Ranfome was paid to divine 
Juftice; and it being paid and 
accepted, Satan was caft down 
by ftrong hand. This death hath 
obtained the Spirit to bee given 
thee, which doth free thee from 
Gal. 4.4,5 ^e Cd ^ vlt Y of lufts, and en- 
able thee to finde liberty in 
aftions of godlinefs. Through 
this death thou haft deliverance 
from all evils-, So that all tears 
At Gods Time fhall bee wiped 

from 



Work of Rtdempion. 2 $3 

from thine eyes, and in the 
mean while all thy fufferings are 
fo changed 3 that they are not 
effects of Gods Revenging Ju- 
ftice to deftroy, but fuch things 
in which God doth offer him- 
felfas a Father, intending to 
make thee partake further by 
means of them in the quiet fruit 
of Righteoufnefs. And now 
my foul 3 why hath the Lord 
done this for thee? that the 
Glory of his Grace might bee 
magnified in thy falvation, and 
thou mighteft fervc him all the 
daies of thy life. As for the 
parts of Redemption, it is pur- 
chafed or poffefled, and this be- 
gun or confummated in refpe<51 
of guilt and puni(hmenc 5 or 
power and tyranny of fin. Rome 
was not built in a day. Great 
things are not begun and finifh- 
ed all at once. Redemption 
S 4 takes 



254 ijiicditdtten on the 

takes not its full cfFed in this 
life, but it is fo begun, that it 
fhall certainly bee accomplifhecj 
io due time* 

The Properties of this deli- 
verance will fee forth the excel- 
lencies of it in fome fort. It is 
true and real, as for excelling 
that Redemption of Jfrael out 
of the. Land of Egypt, as the 
fubftance doth the ihadow , the 
foul doth the body, and Chrift 
did Mefes. It is fpiritual, from 
Sin, Satan, and the curfe of the 
Law. The bondage of foul to 
the wrath of God, tyranny of 
Satan, andflaveryoffinis moft 
lamentable and grievous; and 
the more fearful the captivity , 
the more comfortable the deli- 
verance. 

Nor is .this mercy vouch (afed 
to a few that live in fome corner 
of the world, in fome fpecul 



Work of Redemption* a 5 5 

age, or time, which much leffen 
the value of it$ but it is univer- 
fal, extended to all ages, to all 
forts of men , high and low, 
rich and poor. a Thou ka(l r*-*Ap«c.?.? 
deemed us to Cod by thy blood \ out 
of every kindred, and tongue, and 
peopUy and which is the upflaot 
of all, this Hjtdemftiop is eternal* 
Hee that is ranfomed out of the Hcb - *»*•' 
power of a bodily enemy, may 
bee taken captive the fecond 
time; but hee that is fet free by 
JefusChrift, cannot bee capti- 
vated by Satan. It was a Angu- 
lar favour that God raifedup 
Saviours to deliver them out of 
the hands of their oppreflbrs: It 
is a much greater mercy that 
God hath given us Chrift to fet 
us free from fpiritual thral- 
dome« ? for that Redemption was 
typical, this real* that temporal 
of the body, this fpiritual of the 

foul, 



i66 Meditation entht 

foul, and confcience: That 
from the cruelty of man, this 
from the tyranny of Satan$ that 
thraldomc would have ended 
with life, this bondage would e- 
ver have increafed daily : After 
that deliverance they might and 
did return to bondage, But in 
this Redemption 5 hee that is 
once freed , abideth a freeman 
for evermore; Thofe Saviours 
wei* meer men, but Chrift our 
Redeemer is God and Man * 
They delivered their people by 
force of arms, but Chrift by his 
death firft payed the price of 
our Redemption, and then God 
by his great power refcued us 
from the hands of the Devil : 
They brought their Redeemed 
into an earthly C**aJin, but 
Chrift our Redeemer hath pre- 
pared for us an heavenly Inheri- 
tance. They faved them that 

were 



Work of Redemption. a g» 

were oppreffed, and evil-intrea- 
ted againft their wills^but Chrift 
fet us free, who had volunta- 
rily iold our fclvcs into the ftate 
of flavery. 

Queft. Bow are tbefe things to 
bee applied unto the heart i 

K^infw. Upon consideration 
of thefe things, wee muft ftir up 
our felves to feek the knowledge 
ofChrift Jefus $ fly unto him 
with found affiance , rejoyce in 
God, and fing praifes to his 
name : Oh my foul, is delive- 
rance from fpiritual thraldome 
to bee found in Jefus Chrift, 
then enquire after him, and feek 
to know him with gladnefs. The 
Name Jefus is fweet, honey in 
the mouth, melody in the ear > 
a Jubile in the heart. What a 
fervant were hee that knew not 
his Matters Name? is not hee 
unworthy the benefit of Re- 
demption, 



aj8 UMeStAthnen the 

demption, that will not vouch- 
fafe to enquire who hath paid 
his Ranfome i Oh my foul, fly 
unto Chrift in whom thou (halt 
finde deliverance from all fpiri- 
tual thraldome. God hath made 
Chrift an ^Adum, Head, Root, 
Store-houfe, in-whomare trea- 
fured all thofe good things , 
which from him are communica- 
ted unto us: Wee lore to 
thruft araongft them with whom 
wee may finde benefit, and pro- 
fit; Seek this above all, that 
thou mayeft bee by Faith in 
Chrift. Should Bankrupts hear 
of any that fhould anfwer their 
creditors for them , they would 
quickly re fort to him .• how 
much more (houldeft thou refort 
to this Media tour, and Surety y 
who will anfwer the debt of 
thofe that come unto him by 
Faith ? feek to bee ingrafted 

into 



Work of Redemption. 3jp 

into him 3 ftrive by Faith to grow 
up in him: for the more nearly 
wee are united with any thing , 
the more wee partake of the vir- 
tue, and operation of it. Thofe 
that are neareft the fire, partake 
in the heat of it more rhan thofe 
that are further removed. Thou 
feeft men leek to bee made one 
perfon in law, to bee raoft near- 
ly joyned to fuch as may bring 
them in wealth : Oh my foul 3 
why doft thou not feek more 
eameftly by a fpiritual marriage 
to become one with him in 
whom is every good blefling .• 
Behold hee fueth untp thee, not 
that hee might bee enriched by 
thee, for thou haft Nothing to 
give, hee ftands in ne£d of no- 
thing, but that hee might anfwer 
thy debt, fet thee at liberty, a- 
dorn thee with grace, and endow 
thee with eternal life, O my 

foul, 



*7© UMeditathn en the 

foul, what great caufc haft thou 
to love the Lord, and rejoyce 
in his mercy! God hath given 
his Son to dye for us, before we 
asked it : Chrift hath (when wee 
could not through our gracelef- 
nefsonce ask him) fulfilled all 
Righteoufnefs , and difcharged 
us from the danger of fin. Wee 
take it as love in men, if fpokea 
to, they will do fmall matters for 
us * Hee that will bear a blow 
for us in our behalf, bee bound 
for us in great fumms of mony , 
fpecially hee that will lye by it 
for our good: But how much 
more art thou to acknowledge 
this grace of Chrift, who hath 
been thy Surety , paid for thy 
deliverance, not filver or gold, 
but his precious blood ? The 
infenfible creatures are called 
upon to rejoyce for the Re- 
demption of Gods people j when 

they 



Work of Redemption. 271 

they were redeemed from sabel^ 
the joy did put them into an 
extafie, they knew not whether 
they were afleep or awake: But 
this fpiritual Redemption doth 
as far out-ftrip that temporal 
freedome, as Heaven is above 
the Earth , or hell worfe than 
the houfe of bondage. Sing un- 
to the Lord, oh my foul^ make a joy- 
ful noife unto the God of thy faha- 
tion. What caufe haft thou to 
praife him, who hath vifitedand 
redeemed thee with fuch a Re- 
demption? Thou mayeft re- 
member the day when thou waft 
in thraldome to the burning 
wrath of God, and ftoodeft un- 
der the condemnation of the 
Law, when it was death to bee 
held to the duties of godlinefs, in 
which is the exercife of true 
freedome* and fin did hold thee 
fo faft, that though thou faweft 

the 



%6i Meditation on the 

the naifehicf of it, and propo- 
fedft fometimes anew courfe, 
yet thou couldeft not return to 
it as before, when this luft and 
that paflion did tyrannize over 
thee, and fears of confcience, 
and death did hold thee in thral- 
dome : But now the Lord hath 
looked upon thee in mercy, his 
wrath is appeafed , the Law is 
anfwered,, Satan is caft down, 
and thou art received into fpe- 
cial favour to walk with him. 
Oh Lord, lam afliamed that I 
fliould bee fo fenfelefs at the 
remembrance of this unfpeak- 
able love, fo forgetful of this 
undeferved kindnefs-, move the 
fcales from mine eyes , I pray 
thee, and take the veil from my 
heart , which will not let mee 
rejoyce in fo excellent mercy. 

Queft. Shew how wee mnftfro- 
ceedtn Meditation on the Re fur- 
rtcihn of Chritf i Anf* 



Refurnftion ofchrifl. *7 $ 

Anf. Wee muft confider the 
Subjed, Antecedents, Caufes $ 
End, Time, Place, and things 
that happened with it, the ef- 
fe&s, properties > and confe- 
qjients, what is like, and what 
unlike. 

My foul defires to think up- 
on the Refurre&ion of Chrift , 
in which I may behold the re- , 
conciled face of God. Dear Fa- 
ther, diredt my mind, rightly to 
conceive of this high myftery, to 
the glory of thy Name, and the 
comfort of my foul ; To rife 
from the fleep of fin, is to leave 
or defift from evil. Hee that is 
fallen proftrate, arifeth when he 
gathers up himfelf. Hee that 
layeth himfelf down to reft, a- 
rifeth when hee is raifed from 
fleep. Hee that is dead arifeth 
when the foul is knit to the bo- 
dy: T he Refurre&ion of Chrift 
T is 



274 CMeditation on the ■ 

is the firft degree of his exalta- 
tion, wherein the foul being li- 
nked again to his body, HSe was 
raifed up to fpiritual and im- 
mortal life. It is a motion part- 
ly natural, partly fupernatural •, 
Natural in refped of the fub- 
)$&, bound, and means. For 
Chrift rofe fo out of the grave , 
that hee is faid to bee there no 
more, and he rofe by means pro- 
per to a natural body, that be- 
ing removed which might feem 
to hinder. Nor was this Refur- 
re&ion in a moment but in cer- 
tain fucceffion of time, which is 
required to every natural mo- 
tion. Neverthelefs this motion 
is fupernatural, in refpeft of the 
caufe, efficient, and the end .• 
The Divine Nature of Chrift 
could not fuffer , nor dye, nor 
rife again; but hee was raifed to 
life inrefped: of that nature that 

died 



%efurreSiion of chrift. 2 7 J 

died for our fins, or in refpeit of 
the body, which for a time was 
feparated from the foul , and 
laid in the grave. This was 
prefigured by types, foretold by 
the Prophets of the Old Tefta- 
ment, and moft clearly fpoken 
to his Difciples by our Saviour 
himfelf, fignifying unto thera 
that the Son of Man rauft fuffer 
at $erufalem , and bee buried , 
and the third day rife again. 

The principal caufe of the Re- 
furre&ion, was the Divine Na- 
ture, moft ftridlly united with 
the Humanity: In Scripture 
this work i.s afcribed to the Fa- 
ther, * who is faid to raife his* a&i. 
Son; and to the Son, * who by his 14. 
bivine power, or as the Apoftle *^j™oii 
fpeaketh, by the eternal Sprit 
rat fed up himfelf. 2 have power 
tv lay down my life , and 1 -have 
power to take it : Of his infinite 
T 2 l^e 



376 Utiiuthn tntht 

love towards his Eleft, hec laid 
down his life, and of the fame 
love and affection toward them, 
hee rofe again, which is more e- 
vidently leenin this, that hee 
did vouchfafe to call them bre- 
thren* with which fweet name, 
full of love hee had not before 
faluted any man. As hee dif- 
fered the moft grievous torment 
for the falvation of the Ele&his 
chofen people, fo for the glorifi- 
cation of his Spoufc, that is, the 
Church, hee rofe again that hee 
might inrich and beau tiff e her 
with fpoils, taken from the ene- 
my. 

The Caufes lead us to confi- 
der of the End, why Chrift rofe 
again, for every proper efficient, 
intendethan end which is ever 
good, and that moft excellent 
as the worker is of greateft wif- 
dome and excellency: Now 

there- 



Re$urrctfion of Chrift. 277 

therefore, fince Chrift rofe in 
fpecial love to his peculiar peo- 
ple, it muft needs tend to their 
Ipecial exceeding great good : 
By his Refurre&ion the glory of 
Chrift which hee had with the 
Father (before the foundation 
of the world ) was manifefted , 
which the world would not ac- 
knowledge by his Sermons, nor 
by miracles confirming his Do- 
ctrine. By his Refurre&ion he 
obtained thofe glorious Titles 
with which the Prophets fore- 
told that the Meftia fhould bee 
adorned: fuch as bee^ Thet^^.i^i 
frince of life, the fir ft- fruits of 1 c ° r - «• 
them thatfieep, the firft-bom efe- co'1.1. ij, 
very creature > the fir ft -born from * 8 - 
the dead, and the fir ft -begotten */£S.'iVf 
the dead $ and the Lord of Dead 
and Living. By his Refurre- 
<5Hon hee (hewed himfelf to bee 
the Conquerour of Death, Sin, 
T 3 and 



378 Meditation on the 

and Satan 5 meritorioufly hee 
triumphed over our enemies 
upon the Crofs 5 actually hee 
began his triumph at the Refur- 
CoU.i3,reftion, Now when the powers 
* 4, of Hell could no longer hold 
him under, it is manifeft that 
they are fubdued, and conque- 
red. By his Refurre&ion hee 
declareth that his fatisfadtion is 
fully abfolute. Had the leaft 
penny of our debt remained up- 
on the fcore not difcharged, hee 
could not have loofed the for- 
rows of Death. Ckrijl died for 
eurjinsy and rofe again \f$r onrju- 
ftification. By the Refurre&ion 
hee prepared himfelf to the glo- 
rious fun&ion of a Mediatour. 
As hee fufFcred without the 
gate to pay the price of our Re- 
demption : So did hee enter in- 
to Heaven to appear before the 
Father for us. Hee died once 
[ for 



RefurreBion ofChrift* % 79 

for our fins, and now liveth for 
ever to make interceflion for us. 
By his death hee purchafed life 
and falvation for his people, and 
now fitting in glory at the right 
hand of the Father, hee doth 
communicate the bleffing that 
hee hath procured for them. 
Chrift rofe, that wee might rife .• 
For hee that rat fed up the Lord * Cor. 4. 
$e$m, jhaB raife up us with $e- I4 * 
fus, and fet us together with 
him. 

Early in the morning upon 
the third day after hee was bu- 
ried, our Saviour rofe out of 
the Sepulchre in which hee was 
laid, at which time there was a 
mighty Earthquake , and an 
Angel defcended from Heaven 
to r owl away the ftone, at which 
glorious apparition,the fouldiers 
that kept the Tomb were fore 
affraid , . and became as dead 
men. T4 The 



a8o iMcdiutien on the 

The death of Chrift wanted 
not figns of Majefty, nor his Re- 
furreftion tokens of exceeding 
glory < when the Earth was 
moved at hisprefence> and the 
Angels defcended from Hea- 
ven to do him fervice. The 
effe&s of this Refurre&ion are 
far more glorious than the figns 
that did accompany it: for un- 
lefs his Refurreftion had follow- 
ed his cruel death, all his bene- 
fits appropriated to us had layen 
t Cor.ij. buried together with him. The 
fUBi^.8, f Rcfan'eftion of Chrift is a no- 
iCor. i j. table confirmation of his Do- 
**p etI (flrine, the abolition of fin and 
i Cor.' 15! death, regeneration unto life e- 
**>«• ternalj and vivification of our 
bodies are the fruits of it. It was 
neceffary that Chrift fliould rife, 
in regard of the excellency of his 
perfon, for being the proper 
Son of God, it was impoflible 

hee 



RejurreStion cf Chrifl. *$ i 

hee ftiould bee held of the for- 
rows ot death * being juft and 
innocent as man, it could not bee 
that hee fhould lye under the 
power of the grave , and dying 
to overcome, hee could not bee 
vanquifhed of the enemies. It 
was alfo neceflary in refpedt of 
the Covenant hee had made 
with the Father, the dignity 6( 
his high office of eternal Media- 
tion, and that the truth of thofe 
things which were foretold con- 
cerning the glory of the Mefiias 
might bee fulfilled : Many ad- 
mirable things are fpoken touch- 
ing the Mefitas, and the glory of 
hisKingdome, vvhowasfirft to 
lay down his life, and then to 
take pofleflion ot ius Kingdome 
in glory-, where hee ihall live 
for ever to make interceffion for 
his people , which hee could 
not have done if hee had not 

rifen. 



2 8i Meditation on the 

rifen. Ircannot bee that the 
Word of God {hould take none 
cfedj but it was foretold that 
the Mefias fhould rife again? 
in which refpe& his Refurre- 
dion was necefTary. Chrift 
not as a private perfon , but 
as a publick perfon. Hee died 
for his Ele&, and virtually they 
rfife in him , when hee rofe 
from the dead, of whofeRefur- 
re&ion they partake a&ually, 
when by lively Faith they are 
made one with him. 

This Refurre&ion was ex- 
ceeding glorious, in refpe& of 
the power by which it was 
effe&ed, the life into which 
hee rofe, and the things that 
accompanied , or followed af- 
ter the Refurreciion : For the 
graves did open , and mafiry 
bodies of them that flept in 
the earth, arofe. Whereby the 

grave 



Mefurretfiofi ef Chrifi. 2 83 

grave did witnefie , that its 
power was taken away, and 
clean vanquifhed. 

tfonaVs deliverance out o{ 
the Whales belly was won- 
derful and miraculous ^ the 
Lord was .gracious in fparing 
jfaac , and raifing him as it 
were from death , who was a 
flain Sacrifice in his Fathers 
account. But thefe were on- 
ly types 5 and ftiadows of Chrift 3 
his R<efurre6tion the life and 
glory of the other. 

The eled and faithful {hall 
rife to glory at the day of 
judgement , but they (hall 
rife by the power of Chrift. 
Chrift arofe by his own power : 
they fnall rife as the Members 
of Chrift, but Chrift rofe as the 
firft- fruits of them that fleep: 
they fhall rife as private perfons, 
but Chrift ,arofe as a /publick : 
\ They 



% 84 LMeditdtiw $n, &c. 

They ihall arife from corrup- 
tion, but Chrift his body did 
not fee corruption : They (hall 
rife to immortality and glory for 
theinfelves, but Chrift role to 
glory that hee might govern h/s 
Church in glory, and bring his 
Eleftunu/himfelf, that where 
hee is ? there they might bee 
for ever. 

Quefb Hfitv are tbcfe things 
to tee preffed nfon the heart ? 

Jnfw. Wee rauft ftirflpour 
felves to behold and rejoyce in 
the Lords love towards us$ and 
fly unto Chrift by Faith, that 
wee might feel the power of his 
Refurre&ion quickening as to 
newnefs of life , and comfort 
our felves againft the fear of 
death, and rotting in the grave, 
with an afTured hope of Refur- 
redion to immortality. 5 and c- 
ternal glory. 

FINIS. 



Courteous Reader, Thefe Books are 
printed for, and fold by Henry 
Mor dock , at * the fign of the 
Pharmx in Pauls Church-yard^ 
mar the Little North- doer. 

Folios. 

A Commentary upon the whole E- 
piftle otPaul to the Efhefians > 
wherein the Text is learnedly and 
fruitfully opened, with a Logical A- 
nalyiis, fpiritual, and holy Obferva- 
cion, Confutation of Arminianifm and 
Popery. By Mr. Paul Bain. 

A Commentary on the Provcrls , 
Ecclefiaftesy Canticles, and the Major 
Prophets* By John Trap, M. A. 
Quartos. 
An Expofition of the Prophecy of 
Ezekiel. By William Green-hill. 

The dividing of the Hoof, or feem- 
ing Contractions, throughout facred 
Scriptures,diftinguifhed,refolved,and 
applied. By William Street , M. A. 

Some 



Books f tinted for, and 

Some Sermons preached upan fe* 
veral occasions. By Peter S terry. 
Large OEIavos. 

ATreatife of the Divine Promifes^ 
in five Books : In the firft, A general 
Defcription of cbeir Nature, Kinds, 
Excellency, Right, life, Properties, 
and the Perfons to whom they belong: 
In the four hit, A Declaration of the 
Covenant it felf, the bundle and bo- 
dy of all the Promifes, and the fpecial 
Promifes likewife which concern a 
mans felf, or others, both temporal , 
fpiritual, and eternal* By Edw. Leigh, 
M. A. of Magdalen-ttiM in Oxford. 

The Hypocrites Ladder, or Look- 
ing-glafs, or a Difcourfe of the dan- 
gerous and deftru&ive nature of Hy- 
pocrifie, the reigning and provoking 
fin of this age; wherein is fhewed how 
far the Hypocrite, or formal Profef- 
for may go towards Heaven, yet ut- 
terly perilli, by three Ladders of fixty 
fteps of his Afcending. By John Shef- 
field, Minifter of the Word at Swi- 
th'ins, h*ndon m 

An Improvement of the Sea, upon 
the nine Nautical Verfes, in the 107 



f$ldkj Men. Mortlock. 

fftlmi wherein among other things 
you have a very full and delightful 
Defcription of ail thofe many various 
and multitudinous Objed^s, which 
they behold in their Travels (through 
the Lords Creation) both on Sea, in 
Sea, and on Land, viz* All forts and 
kinds of Fifh, Fowl, and Beafts, whe- 
ther wilde,or tame; All forts of Trees 
and Fruit; All forts of People, Cities, 
Towns, and Countries. By Daniel 
Fell, Preacher of the Word. 
Small OftavQs. 
Several Treatifes ufeful for 

Chriftian Practice, vizi. 
Warning to Backfliders,The way to 
true Happinefs, Mercies, Memorials, 
A Sermon preached on the fifth of 
Nwcmb. Milk and Hony,firft and fe- 
cond Part, Orthodox Paradoxes, The 
New Commandement , Divine Simi- 
litudes, or Myfteries and Revelati- 
ons. By Ralph Venning. 

The Exceeding Riches of Grace 

advanced by the Spirit of Grace in an 

Empty Nothing-Creature, viz,* Mris. 

\Sarak Wight. Publifhed by H. ]ejfej y 

A Servant of Jefus Chrift. 

A 



Bceks f rimed fet >&c* 

A Latin and Englifh Grammar. 
By Charts Hoot, M.A. 

Phyfical Rarities , containing the 
moft choice Receits of Phyfick and 
Chirurgery, for the Cure of all Dif- 
eafes incident to mans body : Here- 
unto is annexed the Phyfical Ma- 
thematicks of Hermes Trifmegiftus. 
Publifhedby Ralph tvilliams, Prafti- 
tioner in Phyfick and Chirurgery. 
Twelves. 

The Saints Defire, or Divine Con- 
folationSjbeing a Cordial for a Faint- 
ing Soul, containing Obfervarions, 
Experiences, and Counfels; The 
Saints daily Duty, the Life of Faith, 
and how a Soul may live in the fweet 
enjoyment of the Love of God, 8cc. 
By Samuel Ricbardfon. 

A Receipt for the Scate-Palfie, or 
a Direction for feeling the Govern- 
ment of the Nation, delivered in a 
Sermon upon Proverbs a j „v. %. 



FI N I S: 









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