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Thomas White, A Method and Instructions for the Art of Divine Meditation

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A METHOD AND INSTRUCTIONS for the Art of Divine Meditation, WITH Instances of the several Kindes of Solemne MEDITATION.

By Thomas White, late Minister of Gods Word in London.

The second Edition.

London, Printed for Tho. Parkhurst, and are to be sold at his Shop at the Bible and three Crowns at the lower end of Cheapside near Mercers Chappel, 1672.

ERRATA.

PAge 1. Line the last Read made. p. 4 l. 25. r. might be. p. 8. l. 14. and 17. r. blessednesses. l. 26. r. but blessed. p. 9. l. 15. r. them. l. 16. r. they. p 17. l. 5. r. one's, p. 23. l. 11. r. Obj. p. 26. l. 4. r. of Christ. p. 31 l. 3. r. straining. p. 33. l. 11. r. to be. l. 15. r. body of, p. 38 l. 20. r. he. p 52 l. 6. r. to our l. 12. r. receipt. p. 54. l. 20. r. this. p. 57. l. 10 r. such a street. p 69. l. 12. r. inability p. 73. l 10 r. too: p. 74. l. 4. blot out every day. l. 13. blot out of. p. 77. l. 15 r. as I have. l. 17 r. in. p. 78. l. 16. r. affections. p. 80 l. 21. r. matter. p. 85. l. 2. blot out not. p. 89. l,. 4: r. subject. p. 91. l 7. r out of doubt. p98. l. 3. blot out grace p. 100. l. 23. r. by my. p. 102. l. 1. r. strange. p. 106. l. 14. blot out hath p 110. l. 6. r. heart p. 112. l 13, r, heart, p, 113, l, 22, r. is it. p. 114. l, 11, r. Is I, p, 123, l, 23, r, God, p, 137, l, 19, r, she, p, 147, l, 12, blot out not, p, 148, l, 24, r, It is not, p, 192 blot out no. p, 228, l, 18, blot out me, p, 232, l, 19, r. here, p, 271, l, 17, r, tell, p, 274, l. 20, r, thou who p. 275, for to, r, we should, p, 282, l, 7, r world, p, 292, l, 19 r, soul, p, 299 l, 15, r, world, p, 4, of the conclusion l, 7, r, though, p, 5 l, 18, r, for this.

THE PREFACE TO THE READER.

OVR Active Souls can no more forbear to think, then the Eye can chuse but see when it is Open; and we being accountable to God for thoughts (he being the searcher and judge of them) it would be our wisdom and security to improve all means for the Spirituallizing of them. 'Tis charged upon no less penalty then damnation, for Jerusalem to purge her self from vain thoughts.

The Meditating Mind is the beginner of all Goodness. On the Sinners part, it is the Rise of his Returning unto God, Ezek. 18. 28. In Saints, and Persons Converted, it is the way to a Progressive Conversion, and Renewing Repentance, Psal. 119. 59. I considered my wayes and turned; the more consideration, the more conversion; Mens bold and eager pursuite in Sin, is greatly from want of consideration, Jer. 8. 6. Even in a Nation when God intends to work Great Returnings, he stirs up great bethinkings, 1 King. 8. 47. If they shall bethink themselves. He minds them of considering to bring them to returning. In Nature Rational, the first Mover is the Mind by consideration; In Grace, the first mover is the Mind, by Meditation, Luke 15. 17. And when the Soul is returned to God, Oh how sweet are the Meditations of him! The sweetness thereof is better felt then exprest; thereby the Christian doth improve his knowledge, quicken his affections, and excite practice.

He that hath the Grace and skill to be alwayes communing with God, or his own Heart, will never want Work or Company, never need he complain of Solitariness, or tedious Hours, for there is no time wherein there is not some great business to be done between God and him.

Apious heart by meditation is least alone, when most alone; his God with him, and he with God, are good company. He is doing the most and best business when he is imployed with his God about his own and other mens Soules.

It was the great Design of the Reverend and holy Author Mr. Tho. White, at first in publishing this small Treatise, to help Christians forward in this so advantagious and heavenly Duty. A few Pages of Manuscript are inserted which he left behind him for that purpose, if it came to be re-printed.

All that knew the Author, honoured and loved him. He was a Burning and Shining Light; he was too Bright a Star to shine longer in the Terrestrial World; God made use of him to turn many unto Righteousnesse, and now he is gone to Shine in the Kingdome of his Father.

Reader, If thou beest unskilful in the Duty of Meditation, here thou mayest be directed; If thou beest backward in Performance, here thou may'st be quickned; The Instances here given argue such a holy Heart in him that used them, that it will be much thy own fault if they doe not make thy Heart who perusest them, if it be bad, good, and if it be good, better: that it may doe so, shall be the prayers of

A METHOD OR INSTRUCTIONS for the Art of Divine Meditation.

Epigraph:
Psal. 1, 2;

But his delight is in the Law of the Lord, and in his Law, he doth meditate day and night.

CHAP. I. An Introduction to the following Discourse.

A Book wherein the Lives of the most Eminent Saints were written, would be the delight of Saints to read. Yet to read of the wonderful discoveries God hath mad of 2 himself to dying Saints; to hear the wonderful things that such Souls filled with extasies of Love and Joy, do speak, is sweet as the honey and the honey combe; it seemes to realize Heaven unto us.

To hear a dying Saint just as entring into Heaven saying blessed be God I am arrived safe to glory: The gates of Heaven stand wide open for me, and Christ stands with stretched out Arms to receive me, blessed be God for free Grace, blessed be God for Jesus Christ.

To hear another ás he was on his sick bed expounding Rom. 8. he stopped and [Note: Mr. Holland. ] said, what light is this I see? They about him said it is the Sunshine, nay said he it is my Saviours shine. I doubt not but you all see this Light; but I feel a light within me which no one of you all can know, and turning himself to the Minister that Preached his Funeral Sermon, he 3 said this night I dye, and speak this from me, I speak it confidently that God dealeth familiarly with man, I feel his Mercy, I see his Majesty, Whether in the body or out of the body, I cannot tell, God he kn[...]weth; I see things that are unutterable, and with many [...]h like speeches he ended his life· So it is no less delightful to he[...] the ravishing speeches of Martyrs crying out with clapping of hands saying, O you Papists, you talk of Miracles here is a Miracle, I feel no more pain in the midst of these torm[...]nts then if I was upon a bed of Roses.

Another though in desertion to that very time, yet when come to the Stake, he cryed out, O he is come, he is come whom my soul loved.

Yet to have an opportunity to hear one of the [...] Saint; in the World in their s[...]ret addresses unto God, is not less desireable 4 then the former, when Saints pray with others they refrain from several expressions, for fear of scandal, either of pride, or hypocrisie: There is that [...] that liberty of speech in secret, which is not lawful if possible to be uttered, except by a Soul in secret, when no one heareth but God alone. To hear a poor soul in desertion bemoaning it self like Ephraim, to hear it fetch such sighs and groans for one glympse of Gods smiling countenance, such sighs and groanes I say as never any one yet heard the sorrowfullest in the world fetch for the loss of a dying, or new dead friend, or child, or Husband: nay such groanes as never any in the agonies of death, or in the midst of the greatest torments ever fetched: O how you would be affected to hear such sighs and such groanes as some of the people of God fetch, and such sighs they have, Rom. 8. 26. they might and were actually expressed, if indulgent 5 Parents had them when they dyed, or men in torment had any equal to them. But the Holy Ghost saith that he helpeth the infirmities of his people with sighs and groanes that cannot be expressed. To hear a man sigh as if his heart would break because he could not enjoy the ordinances of God, Oh how would it make one say, alass alass! I was never thus affected because I could not enjoy the Ordinances of God

1. Oh how would it have aff[...]cted you could you have heard David in his secret addresses unto God; See how affectionately he speaketh in the 119. Psalm and the 20th verse, My soul breaketh for the longing that it hath unto thy Judgment at all times. This was no strain of Rhetorick, David would not lye to the holy Ghost, and tel God his heart was ready to break if it was not, for he well knew God knew his heart; nay for this to be constant 6 when ever he thought of such things, then for his very soul to break gives a sufficient testimony to the truth of what I have asserted: Doubtless hypocrites cannot in their actings of love or joy, come up to the real affections of some of Gods people; I say therefore to hear the expressions of Gods people, in their secret addresses unto God, their love-sick pangs in their extasies of joy, were worth our hearing, for they would wonderfully affect This very thing is done in the book of Psalms, where we have David writing his secret devotions, for abundance of the Psalms are Davids secret addresses unto God upon severall occasions, as by the titles of several of his Psalms doth appear.

CHAP. 2. A short explanation of the words together with some short Observations upon the same.

BEcause the first Verse is part of the description of the blessed man, and an Introductory also to the following words, I shall speak something to them. The words of the first verse are far more emphatical then they are rendred in our English Translarion: For indeed our English Dialect will not bear to be translated exactly according to the Hebrew; but as near as it can be take it thus: O blessed is the man, or he man, (i. e. whoever he be rich or poor, noble or ignoble) that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sits in the seat of the scornfu: But his will is in the Law of the Lord, or of Jehovah, and in 8 his Law he doth meditate in the day and by the night. Give me leave to gather up the Pearles that lye in the way to the Text.

Let me a little consider the greatness and excellency of the righteous mans blessedness.

He is blessed.

2. He is blessedness, made up o' blessedness, blessed in his body blessed in his soul, blessed in health, blessed in sickness, blessed in every state and condition.

3. He is blessedness, blessed in the highest degree: For the plural number is sometimes put for the Superlative, or else blessedness signifieth all manner of blessednesses, temporal, spiritual, and eternal; if riches be a blessing, he shall have them; if poverty be a blessing, he shall have that; for sometimes poverty is a blessing, sometimes riches: whatsoever is a blessing he shall have

4. A Saint is not only blessed, blessed even to admiration. 9 It is brought in here with an interjection, or note of admiration. O! blessedness is the man.

5. Saints admire the Saints blessedness, and it is no small matter will make the Saints admire. The glory and happiness of the world, they despise, which the men of the world admire at, and they despise the happiness of the Saints.

6. See the goodness of God, he gives the Saints happiness beyond their understanding. f God should send the Saints a book as large as Heaven, and bid us write down what we would have, we should be losers by the bargain, for the happiness and blessedness of Saints putteth the Saints to a stand, and makes them silent, for admiration is, Silentium intellectus. When the understanding perceiveth that there is more in the object then it is able to comprehend, it leaves off making notions of the subject, it then falleth to admiring of it. The Platonists say of God that he is [...] 10 visibile, invisible, by reason of his excellency and abundance of light God may be praised well by many words but better by few, and best of all by none, but by silence, admiration and extasies of love and indefatigable desire after everlasting enjoyments of him, So I say of the blessedness of Saints, surely as Adam in his best estate was altogether vanity, Psal. 39. So the Saint the man, whosoever he be, is in his lowest condition altogether blessed: I shall pass by the gradation of the words, as walk, stand, sit, counsel, way, seat, wicked, sinner, scornful, though one may observe by the way, one groweth wicked by degrees, but I forbear: yet this I shall observe from the coherence of these words with the former, viz. That negative divinity damneth thousands (is is Luthers expression) though we must first cease to do evil; before we can do good, yet it is not enough so cease to do evil but 11 we must also do good, for as sins of commission poyson the soul, so sins of omission starve the soul. From that his will is in the law of Jehovah, we may observe, that we should have no will of our own, the Law of God should be our will, if you would know the will of a Saint, you may find it in Gods Law, Saints will is the transcript of the Law written by the finger of God, Jer. 31. 33. I will put my Law in their inward parts saith God, and write in their hearts, if any would know what a Saint will do in such or such a case, you need not go to ask him, but see what God commandeth, he willeth nothing but what God commandeth, and whatsoever God commandeth is his will.

Further, we may observe, that it is not enough to do holy duties, but we must love holy duties, for the blessed man doth not only keep to the utmost of his power, the 12 Law, but delights in the Law, the Commandments are not grievous but delightful to him. A wicked man though he may pray, yet he loveth it not, a Saint would not for all the world that God should say to him, you shall think so oft of me in a day; it would be a great trouble to a Saint that God should forbid, as it is to a wicked man that God commandeth him to think often. But passing by these I shall choose this observation as the foundation of the following discourse, viz. that to meditate upon the word of God, is the essential character and indispensible duty and constant practice of every one that is a true blessed man; and that this meditation on Scripture may be the easier understood and practised, I shall proceed as followeth.

CHAP. III. Of the nature, kinds, and differences, of solemn, divine meditation.

SOmething seemeth necessary to be premised concerning the nature of Meditation, what it is, and how it differeth from other acts of the understanding that seem like it, and how one kind of meditation differeth from another, else this treatise will be defective without it.

First, For the nature or definition of Divine Meditation we may say, that it is a serious solemn thinking and considering of the things of God, to the end we might understand how much they concern us, and that our hearts thereby may be raised to some holy affections and resolutions.

14 Secondly, Solemn Divine Meditation differeth from occasional meditation.

1. In that occasional meditations are shorter, like ejaculatory prayers which though they are as parenthesis in our worldly employments, yet they signifie more then all the rest of the business we are employed in, but meditation is generally of longer duration then ordinary solemn prayers.

2. Such occasional meditations are things that we have in transitu, or by the by; and this that I speak of is a solem set duty.

Thirdly, The subject from which occasional meditations arise are very frequently things artificial, civil or natural, indeed any thing that we see or hear but the subject of solemn meditation, are only things spiritual.

Thirdly, Solemn Divine Meditation differeth from study.

15 1. In respect of the subject, wicked men: Study and Godly men meditate, and it may be the former, study more then the godly. Nay it is the very distinguishing Sign between Saints and others. that they meditate in the Law of God day and night, Psal. 1. 2. And I believe it is a thing far more rare for a meditating Christian to be an hypocrite, then for a Christan that spendeth much in prayer, especicially if it be publick.

2. In respect of the Subject of study; so solemn meditation differeth from it, for

1. Study is of all manner of things whether natural, civil, or artificial, or mathematical, &c. But meditation is only of matters that concern our eternal welfare.

2. The matters that are most knotty and difficult, and generally such as afford little spiritual nourishment, as Criticisms, Crenologies, 16 and controversies: but the matter of meditation is of things plain, and of great spiritual advantage.

3. Thirdly, The end of Study is knowledge, but the end of meditation is holiness. If one seeth a learned man we may conclude that he hath been a great student; and if we see a godly man, we may conclude that that man hath meditated much.

Fourthly, Solemn meditation differeth from contemplation in these several particulars, as

1. Contemplation is more like the beatificial vision which the Angels have of God in Heaven. Mediation is like the kindling of fire and contemplation more like a fire when fully kindled; the one is like the Spouse seeking of Christ and the other is like the Spouse enjoying of Christ

17 2. Contemplation is one effect and end of meditation.

3. Meditation is like the Bees flying to several flowers, or like one, smelling to Flowers particularly, and contemplation is like the smelling of them alltogether in a nosegay, or like the water that is distilled from them all. The Spouse in her description of Christ is like to meditation, her concluding that he is altogether lovely is like to contemplation.

Now there are four kinds of solemn meditation according to the four several subjects of it.

1. Some solemn Meditations are upon Sermons that we hear, which is a very useful and necessary practise for Christians, and it is better to hear one Sermon only and meditate on that, then to hear two Sermons and meditate on neither: neither is it necessary nor possible to set down a method for 18 meditating on Sermons, since th method of Sermons is so various, I shall only say thus much in particular, that the end of such meditation is neither only, nor chiefly that we may the better fix the heads and substance of the Sermon in our heads, not that we may the better understand, and be fuller instructed of the truth of the point we heard preached upon, but especially to work those truths, advices & motives upon our affections, that are proposed to us in the Sermon.

2. The second kind of solemn meditation, is, when upon some providential occasion, or upon some spiritual distemper, or temptation, or almost any thing of that nature, we retire our selves and powre out our soules in prayers and soliloquies, which may not but in a very large sense be called prayers, being mixt of such various and differing parts, sometimes speaking to God and telling him how we 19 stand affected to him, and his ordinances, sometimes speaking to our own soul, chiding encouraging or instructing of it, sometimes speaking to our selves what we resolve to do, what we intend to say unto God; all which you may find in the 42. Psalm, and many more of that nature both in that and many other Psalms which may not properly be called prayers, but solemn occasional meditations, and the occasions of those meditations are often set down in the begining of the Psalm, and they differ from those occasional meditations (of which I spoke in the begining of this Chaper) only in their duration and solemnity just as solemn prayers differ from jaculatory prayers, and to set down any method for these is not convenient, because they observe no method, and differ very little in any thing else from that kind of meditation for which directions are set down in this Treatise.

20 3. The next kind of meditation is upon some practical truths of Religion: many directions for which and instances of the same are set down in this Treatise.

4. The fourth and last kind of solemn meditation is that which is upon Scripture, which shall be the subject of the fourteenth, fifteenth, and sixteenth Chapters of this Treatise.

CHAP. IV. That solemn Meditation is a duty.

THat this is a duty is evident,

1. From the practice of Gods People, Gen. 24. 63. That this was a solemn Meditation is evident, because he went out into the field to perform it, and had no other business there but this; 'Tis not said 21 when he was in the field he meditated, as if it were occasiona but to shew that it was a set duty, 'tis said that he went out to meditate.

2. 'Tis commanded Josh. 1. 8 and this duty of meditation is set down as a chief means to be sanctified of God for the keeping of the Law.

3. It is as a Characteristical difference between a wicked man and a Saint.

4. To consider, in Scripture, and to meditate, are Synonima's, and the necessity of it appears in this, because that the cause of sin is the want of consideration and not want of knowledge, Isa. 1. 3. and 'tis not much for us to hear Sermons, nay, though we be neverso attentive, it will not serve the turn, Psal. 41. 12. It is more then to know, for who is there almost in the world that knows not that he must dye, but few are there that consider it? Deut. 32. 29.

22 5. The necessity of Meditation appeares in this, that no man is converted without Meditation, for every one that is converted the method is this.

1. He heares the truths of God.

2. He is convinced of them.

3. He considers and meditates upon them, and sees how much they concern him.

4. He is affected with them.

5. Being thus affected it raiseth holy resolutions of better obedience.

But it will be objected, alass, I am not book learned, how shall I perform this duty of Meditation? This is rather for Ministers, &c,

Ans. 1. I may say of Meditation as 'tis said of the Mathematicks, he that is a rational man, and doth but improve his reason, though he hath neither tongues nor art to help him, may understand & grow to an extraordinary excellency in those Arts; So he that hath grace, 23 if he doe but exercise and improve it, though he hath not learning, will excell the learnedest man in the world that hath not grace in the duty of Meditation 'tis not learning but devotion that enables a man to this duty.

2. Can a man be a blessed man without Learning? then he may meditate without it, Psal. 12.

Obs. But 'tis a very hard duty.

Ans. 1. That shews it to be an excellent duty, for the harder any duty is, the more excellent; the hardness consists in this, that 'tis contrary to our corruptions and the more contrary any thing is to that which is bad, 'tis so much the better.

2. Can you expect any duty should be easie at first? Is there any thing so of temporal things which are of any excellency, as Writing, playing on a Lute, &c.

24 3. Because 'tis so powerful to mortifie corruptions; sweet things nourish, and bitter things purge: therefore if you will only perform those duties that are delightful, they will nourish not purge out corruption.

4. Get but your hearts inflamed with the love of God, then this duty will not only be easie and delightful, but it will be a duty that you cannot tell almost how to avoid; for it is as hard not to think of what one loves as to think of what one hates; bid the covetous man not think of his money, or bid him think of the things of God, and he will find an equal difficulty in both. Indeed the love of God and desire of heavenly things are got by meditation, but when once our hearts are enflamed by Meditation then our Mediattions are enflamed by love: As an Oven is first heated by fewel, and 25 then it sets the fewel on fire, and as with the fewel you must put in fire and blow it, but afterwards it kindleth of it self, so the difficulty of Meditation is at first: When there is but as it were a spark of love in the heart, it will cost him some pains by meditation to blow it up to a flame, but afterwards the heart will be so heated with these flames of love, that it will so inflame all the thoughts, that it will make us not only easily but necessarily to meditate on the things of God.

5. The people of God generally have found a great deal of difficulty in praying without a form at first. Many godly Ministers used a set Form of Prayer before their Sermons not many years since and when they and priva[...] Christians came to pray at first without a Form, they found a strangeness and an unreadiness thereunto; So it is in Meditation, Christians being 26 not used to it, it will seem a strange and difficult work unto them, but I may say of it, as is said of the yoke Christ, Gravè cum tollis, suave cum tuleris, thou wilt find it very delightful, or at least very profitable.

Ob. But if it be such a necessary duty, how comes it to pass that it hath been so generally neglected by the people of God.

Ans. It hath been practised by the people of God both in Scripture as is proved, (and it is evident that the Psalmes of David are frequently nothing but Meditations, though not in this Method) and by many in our dayes.

2. It being a private Closet-duty, the omission nor performance of it could be taken notice of, and so the omission of it could not be reproved, nor performance observed.

3. The Directions and Instructions for Meditation have been 27 generally very abstruse and intricate.

CHAP. V. Preparatory Directions for the Circumstances of solemn Meditation.

1. FOR the place, that must be private, remote from company and noise; Isaac went into the fields, our Saviour into a Garden, and David wisheth us to enter into our chamber, and be still, Psal. 4. 4. and our Saviour bids us enter into our Closet, and shut the door, the place must be such as must be remote from noise and company, or any thing which might distract us in the duty; and such a place that we may not be interrupted or forced to break off, before the duty be ended, it must be also private and remote from the observation of others, so that we may neither be he heard nor seen, because there 28 are divers gestures and expressions, which are not convenient for any one but God and ones own soul to be privy to: Which of those places you find to be most advantagious to you in the matters of Meditation you may choose.

2. For the time when; The best is in the morning. 1. Because it is the first-fruits of the day, and the first-fruits being holy, all the rest are fanctified. 2. Because our thoughts being then not soyled with worldly business, will not be so subject to be distracted. 3. Because the body it self is more serene then after Meals, and this Duty needs an empty stomack, not only because the head will be more clear and fit for Meditation, but also because many passages of Meditation require so much intention of the mind and fervency of affection that they do hinder Digestion. 4. Because that it being in the morning will have an influence 29 upon the whole day, but this is not an Universal Rule; for we read that Isaac went forth in the Evening to Meditate, Gen. 24. 36. and in case the subject of your Meditation be a Sermon, then it may be the best time is, immediately after the hearing of it before your affections cool, or your memory fail you.

2. For the how long, considering the parts of Meditation are so many, viz. Preparation, Considerations, Affections, Resolutions, &c. and none of them are to be past slightly over, for Affections are not so quickly raised, nor are we to cease blowing the fire as soon as ever it beginneth to flame, until it be well kindled, half an hour may be thought to be the least for beginners, and an hour for those that are versed in this Duty; But there are two Rules in this Particular especially to be observed. 1. That as we ought not to leave 30 off our prayers before that temper and frame of heart is wrought, which is suitable to the matter of our prayers, viz. we should not leave off the confession of sin till our hearts are made sensible of and humble for our sins, nor should we leave off our praises until our hearts are filled with holy admirings and adorings of God, and inflamed with his love; So the end of Meditation being affections and resolutions, we should not leave off until those are wrought. 2. As in private Prayer, so long as we finde our hearts enlarged by the pourings of the Spirit of Supplication upon us, we are not to leave off unless by our continuance in that duty we must omit another duty to which we were more particularly obliged at that time; So in meditation as long as we find the heart affected we are to continue it: But this Caution must be given, that in such enlargements we must not 31 continue them longer general[...]y then while they come freely and without much straing and compulsion, for that hony that comes freely of it self from the Comb is pure, but that which is forced by heat and pressure is not so well relished, but this Caution is for extraordinary enlargements, for if the heart be dead, we must use all means to awaken it; But as fire must be blown till it be well kindled, but afterwards blowing hinders the boyling of any thing that is set over it; So when once our hearts are inflamed and enlarged with holy affections in an extraordinary manner, 'tis but a hindrance of our affections to return to the Meditation of those Points that raised them.

CHAP. VI. Rules for the Subject, of Solemn Meditation.

1. BY no means let it be Controversie, for that will turn Meditation into Study.

2. Nor nice Speculations, for they be sapless, without nourishment: Besides being so light they float in the brain, having no weight to sink them down into the heart, and indeed were they there, they have nothing in them to affect the heart withall.

3. Let the Subject of Meditation be the plainest, powerfullest, and usefullest Truths of God, as Death, Hell, Heaven, Judgement, Mercies of God, our own sins, the Love and Sufferings of Christ, &c.

4. Let the Subject of your Meditation be that, that is most 33 suitable to your Spiritual wants; as in time of desertion, meditate most of the love and mercies of God, &c.

Rules for meditation it self, they are of three sorts. 1. Preparatory. 2. For the body of the Duty. 3. For the Conclusion.

Two things by way of preparation, besides the choice of the Subject, the first is, be convinced of, and to be affected with the presence of God: The second is, Prayer for assistance from God. 2. For the body Meditation it self, It consists of three parts: The first I call Consideration, which is nothing but the convincing our hearts of several Truths that do belong to that Subject whereof we Meditate: As if the Subject of our Meditation be Death, the Considerations may go thus, Alas O my Soul, how, and when, and where we shall die we know not, generally men 34 die sooner then they expect, and certain it is, whensoever that hour comes, we must bid adieu to honors, pleasures, riches, friends, and at last our own bodies, &c. The second part is affections, whether it be love of God or Christ, or spiritual things, despising of the world, admiring of God or any other spiritual affection: The third part are Resolutions to do this or that, or leave this or that; Now this is the most proper and genuine way of Meditation appears by this. 1. Because it is not artificial and such as requires Learning, as those Directions are which wish us to consider the efficient, final, formal, material cause of death, the adjuncts concomitants, &c. which though they may somewhat help the learned, yet such hard words and artificial methods fright the ignorant: [...]. This is the very method of those Meditations by which every one that is brought home to God 35 is converted; For the first thing in conversion is our being convinced of some Truths, which conviction raiseth affections, for if the truths of God end in conviction, and go no no further, nay, if they end in affections only, and never come to resolutions of shunning evil and doing good, conversion can never be perfected, as for example, One is convinced that he is a miserable undone wretch by reason of Original and Actual abomination, Upon this conviction fear and sorrow are raised yet if these do not work in us a firm resolution of leaving those sins, we are yet in our sins and unconverted. 3. There are several things for the concluding of Meditation, as shall appear.

CHAP. VII. Directions for the working of our hearts to be convinced of, and affected with the presence of God.

FOR being convinced of and affected with the presence of God, it may thus be wrought.

1. We are to consider that God is present every where, as truly, really, and essentially, as he is in Heaven; For God did not create Heaven to continue still but to manifest his presence, for the Heaven of Heavens are not able to contain him, for God is neither included by, nor excluded from any place, and though Jacob saith, Surely the Lord was in this place, and I knew it not, Gen. 28. 16. yet we must not imagine that Jacob was ignorant of that Truth, but did not actually consider it; but David in the 139 Psalm is clear in explaining 37 and clearing up the omnipresence of God. 2. We must consider that God doth more peculiarly observe his people, while they are performing of heavenly duties, whether it be, while they are speaking unto him, or he speaking unto them, he doth then more especially observe the motion and frame of their hearts, as when we are in any company we do more especially look upon and observe those to whom we speak, or who speak to us; yet this is to be understood not as if God did observe us more at one time then another, in respect of Gods knowledge it self; but thus, that God is much more offended with us, if our carriage and frame of heart be more irreverent, and unholy in the time of prayer and Meditation, then at such times as we are in the works of our particular calling.

3. We may consider with our selves that Christ doth actually behold 37 us, especially in these duties of holiness, for it is not the distance of place that doth hinder Christs knowledge and exact observing of us. Little did Nathanael then think that Christ saw him under the Fig-tree; Nathonael did not see Christ, nor was he corporally present then, yet Christ beheld Nathanael when he prayed; so Christ beheld Stephen before the heavens were opened, and the opening of the heavens was not that that thereby Christ might be enabled the better to behold Stephen, but that Stephen might thereby be the better enabled to see that Christ looked on him; without all controversie God knows and observes with what reverence, faith, love, &c. we pray, for else our prayers would be in vain, and our faith also vain, for how could he give us according to our faith if he knew not how much our faith were? If the inward frame of our 38 hearts were not observed by him, then an hypocrite that hath better expressions should get more by his prayers, then a true Nathanael that hath a better heart.

4. Suppose that thou hadst lived in Christs time, or suppose that Christ were now in England, consider with what joy, reverence, and confidence thou wouldest go to him for the pardon of thy sins, or for any other mercy thou stoodest in need of; Thou maist go so to him now, his distance from thee in respect of corporal presence doth not make him less able to know thy wants, or hear thy prayers, nor his being now glorified makes him less willing to grant them then if it were bodily present in the room with thee in the form of a servant, as he was once at Jerusalem: the glory of Christ doth not hinder his love and goodness, for Christ is the express Image of his Father, and Gods Attributes 40 do not not hinder one another; The Majesty of God doth not set bounds unto his goodness, and make that finite, nor doth his goodness make his Majesty less glorious, his goodness makes his Majesty more amiable, and his Majesty makes his goodness more wonderful; So neither doth the exaltation of Christ cause him to abate any thing of his goodness unto his people, but if any way his Love be altered, it is by being made more then it was, and when Christ was upon earth, you must have come to him by Faith, or you could obtain no mercy from him, and by faith though he be in heaven you may obtain any mercy now: You may consider any one or two or more of these considerations, until your heart be so convinced of and affected with the presence of God, that you may thereby be the better fitted for 41 the carrying on the duty of Meditation more effectually.

CHAP. VIII. Concerning the Preparatory Prayer that is to be used before Meditation:

THE next Preparatory consideration is Prayer, and it is to be performed in these words, or to like purpose: Lord, my design in this Duty of Meditation is not to be an hour sequestred from Worldly Employments, for that were to be idle an Hour, and to encrease my Sinnes not my Graces, but my Business at this time is to be so convinced and affected with those spiritual Truths revealed in thy Word, that I may fully resolve by thy strenghth and power to reform my Life, because I can neither understand the things that belong to my peace, nor 42 understanding them, be convinced of the certainty and truth of them; Nay Lord, though my understanding be enlightned, yet without thee mine affections cannot be enflamed; I can neither know, resolve, nor perform what is good without thee, for from thee comes both the will and the deed of thy good pleasure, I beseech thee Lord that thou wouldest give me thy grace to make conscience of performing this duty with my whole strength, and not carelesly and perfunctorily; And Lord do thou enlighten me with and convince me of thy Truths, and so affect my heart with the love of holiness and hatred of sin, &c. that I may thereby be enabled fully, firmly (notwithstanding all the opposition that the flesh, world, or devil can make) to run the wayes of thy Commandements with joy and with speed, and when thou hast wrought in me the will so to do, give me also the deed and 43 that I may not trust to the strength of my resolutions, but to the continual gracious assistance of thy Spirit for the performance of those things that through thee I shall resolve to do: Holy and blessed God, Christ hath sent me, wishing me to come to thee in his Name for any mercies I stand in need of; grant these things which I have begged for the Lord Jesus sake, Amen.

This, or a prayer to the like purpose thou art to put up unto God, but it is to be done with thy whole heart, for thou must know that it is by the strength which thou shalt get from God by prayer, whereby thou shalt be enabled to perform this or any other duty profitably, for it is he that teacheth us to profit, he that begins a holy duty without God, will end it without God also. It is a dangerous thing to think that we can by our natural 44 parts, Learning, or by the strength of Grace already received without Gods further assistance perform any thing that can please God, or edifie our own Souls; For though our Mountain be made strong, yet if he shall hide his face, there will be trouble. We may with much more Sense say, Now the Sunne shines so bright, and the Air is so clear, that now we can do well enough for a while, though the Sunne be Eclipsed; then to say, though our Hearts be never so much inflamed with the love of God; Now we are so filled and inflamed by his Love, we shall do well enough by our own strength, for at the present we need not Gods further assistance; Give us but Fewel, Matter to Meditate of, and we shall be able to continue and encrease our flames: Do not count it a Burthen but a Mercy and Priviledge, that God hath necessitated and commanded 45 thee alwayes to draw strength from him.

CHAP. IX. Several Rules for managing the Duty of Consideration.

1. THey must be plain Considerations, not intricate and abstruse, For the main end of meditation being the affecting of our heart, and resorming of our lives, and not informing of our understandings, our considerations should be so plain, that they may be without difficulty understood.

2. It must be certain and evident, not controversial and doubtful; For the end of Meditation is not properly to encrease our knowledge, but to improve our knowledge.

3. Much less should our considerations be Curious and Nice Speculations, or if we choose any 46 Book, by reading whereof to help our Meditation, we must not choose such as are filled with flourishes and Rhetorick, for let a truth be drest never so curiously, the Wit and Eloquence wherewith the Truth is clothed, leaves the Truth before it comes to the heart, as some Meats that are made in curious works are spoiled of all those curiosities before they come to the stomack; and the Bee lights not upon the Rose which hath the freshest colour, and the sweetest smell, but upon the Thyme that is an Herb of little beauty, Besides Eloquence to them that Meditate is much like Pictures in Books to Children, they neglect their Lesson to look on their Pictures, they will be looking on their pictures while they should be getting their Lesson? So the fancy will be playing with the Eloquence, when the heart should be feeding on and affected with the truths we read. The less 47 time the Truth stayes in the understanding, the better; for the work of the understanding in this business is not to retain, but to convey the Truths to the heart; As Physicians use when they are to give Medecines to Cure any Disease in the Bladder', they give such as may soonest come to the part affected, for if they stay by the way they lose their vertue, before they come to the part which they shou'd cure; So if the Understanding shall stay dallying with the Eloquence or searching out the meaning or certainty of the Truth it considers any long while, the heart will lie cold and unaffected all that while: It is somewhat like that Story concerning Musi[...]ians that were to play before the Emperor of the Turks, who were so long tuning their Instruments which they should have done before, that he would not stay to hear their Musick; Therefore let the Truths you consider of to raise affections be plain, certain, nourishing.

48 4. The fourth Rule is, that in case any doubt ariseth upon a plain known Truth (for Satan will be subject to cast in doubts against the most evident Truths) then do as the Arch angel did with Satan, you may enter the Lists with Satan, and it may be when you have a little considered and disputed the matter, the mist may vanish, and the Sun shine clear, and Satan being resisted will presently fly: but if Satan shall still wrangle, and your Blasphemous Doubs shall not be removed, then dispute no more, but say as the Arch angel did, the Lord rebuke thee Satan: As a woman that is attempted to be ravished will strive and struggle a while, and if she findes that she can quickly get loose, she flies, but othewrise she cries out for help: The Arch angel first disputed, but when that would not speedily prevail, appealed unto God; To this purpose it is good to be exceedingly well grounded 49 in Truths from the word of God, for that is the Sword of the Spirit, and that by which our Saviour silenced Satan in all his Temptations. 'Tis a dangereous thing to dispute with Satan by Humane Reason, we must put on the Armour of God, if we will be able to stand in the evil day of Temptation, and when all is done to stand.

5. The fifth Rule is, that we should not over-multiply our Considerations, but as soon as by considering of the Truths of God we find our hearts strongly affected, [...]hen we are to pass over that part: but this Caution must be observed, that we must not as soon as we find our heart never so little affected, leave off our Considerations; The Bee will not go from the Flower so long as any Honey is easily drawn out of it: and indeed it is a Temptation which the people of God ought 50 to take notice of; That Satan is subject to make one pass over Duties before we have drawn half the strength of them, as for Example, When we are confessing of our sins, as soon as ever our hearts begin in the least measure to be humbled, be fills them with joy, such joy may generally be suspected to be from Satan, or our own naughty hearts, not from God. Corn when it springs up too fast, and grows rank, Husbandmen cut it down, a Corrosive that is laid on to eat dead flesh, must not be taken off as soon as it begins to smart, the Wheat in the stony ground did soonest spring up: We should let our Considerations take deep Root, and not passe over to affections and resolutions as soon as ever they take hold of our heart, but it is alwayes to be remembred, that in case our affections be very much inflamed, as soon as ever we begin our Considerations we are to yield 51 to the Inspirations of God, and to follow the leading of the Spirit; for this Method that is set down, is not to bind up and limit the extraordinry working of the Spirit of God; but if our hearts be only a little moved, we must do as I have said, not leave blowing the fire as soon as ever it begins a little to be kindled, for green wood (for such are we in spiritual matters) will suddenly go out, unless it be very well kindled.

CHAP. X. Concerning Affections.

KNowledge is for Consideration, and Consideration is to raise Affections, and the end of Affections are Resolutions, as the end of Resolution is Action and the reforming of our lives; Our affections are various according to the 52 Subject we Meditate of; Sometimes we admire Gods goodness, his Majesty, his Wisdom; Sometimes we admire and wonder at our own folly and madness, that we should live so contrary so our own Principles, that those truths that God revealed unto us on purpose that we might improve them to our eternal welfare, we should lay by as things forgotten & useless; As if one that had a Recit to cure the Stone, and were convinced of the Excellency and Efficacy of it, yet should make no other use of it, but to read it over and, lay it by; Sometimes the affection is despising the World, and abhorring our selves in Dust and Ashes, sometimes Sorrow, sometimes Joy, Love, Fear, &c. which you may find abundantly in the Psalmes of David, which were but Davids Meditations, though not in this Method, Now a[...] 53 soon as our affections are much stirred and raised, it is time to pass over to resolutions.

CHAP. XI. Rules Concerning Resolutions.

1. LEt your resolutions be firm and strong, not sleighty, let not them be Velleities or wishes, but resolved purposes or Determinations; Do not say with thy self, Well, I see very well that the wrath of God comes upon the Children of disobedience, and I must to Hell, or leave my taking the Name of God in vain; I do not well to swear, and I wish I could leave it but say thus with thy self, I am resolved by the blessing of God whatsoever comes of it; to leave my swearing; There is no dallying with God, nor giving a faint denial to sinne; 54 I have heard of one who hearing the sin of swearing spoke much against by some in whose company he was, observed their Discourse, and said, Well, by the blessing of God I will never swear more, and though he was a common Swearer before, he was never since heard to swear one Oath to this day.

2. Let thy Resolutions be for the time present, not for the future; Do not say, Well, I do intend to leave my drinking, but for the present I am engaged in such a meeting, and for that time I will do as I have done, but after that I will think of it, and take some order for the mending of it; This is but one of Satans wiles whereby he cosoneth thee of the whole life by dayes, which he could not do by years; If Satan should say unto thee, Thou shal[...] never repent, never leave thy drunkenness, it may be it would startle thee, and he would be in danger of getting 55 nothing of thee by asking so much: but he tempting thee only to let it alone this week, and afterwards for a week longer, &c. he obtains the same thing at several times which he could not obtain at once.

3. The third Rule, Let thy resolutions be not only against thy sin, but against the means, occasions, and temptations to it; for it is better to discern Satan, if it may be, then to put a Sword in his hand, and say, thou canst well enough defend thy self against him: This is Solomons advice, He doth not say to him that would fly Adultery, You may talk with a Harlot, but, Be not inticed by her words to uncleanness, he will not give thee leave to go into her house, or so much as by her door, Pro. 5. 8. So when he diswadeth the Drunkard from drunkenness, he wisheth him not so much as to look upon the Wine; 56 For as the beauty of a Harlot, so the colour of Wine will enflame our desires after it, Prov. 23. 31. after this manner did Job resolve, I have made a covenant with my eyes that I will not look upon a woman, and he resolved not onely against the sin it self, but against the beginnings and temptations to the sin, Job 31. 1. and God forbidding the Nazarites Wine, forbad them to eat Grapes, least by that they should be enticed to drink Wine. Now that I may press this Rule, I shall answer an Objection which generally wicked men are subject to make, as thus, When we perswade a Drunkard that he would leave his Drunkenness, that he would for two or three Moneths resolve not to go into a Tavern or an Ale house, he cries out of preciseness, and saith, What, do you count it a sin to drink in Tavern or Ale-house? I answer therefore,

57 1. That when our hearts are affected with the sinfulness of sin, and wrought up to a hatred of it, we do as when we exceedingly hate any man, we avoid all those places where we are likely to meet him; I may bid such an one ask God why he forbids the adulterer to walk by the doors of the Harlot; May he not say, Why, she lives in a street, and as honest and godly men walk that way as in any other place in the City.

2. Consider that Licitis perimus omnes is a good saying, we generally perish by lawful things, for in things that are unlawful we are generally more watchful.

3. Know this, that though to be tempted be not a sin, yet when we have found by experience that going to a Tavern, &c. hath been a Snare and temptation that hath generally prevailed over us, then to be tempted with such a temptation 58 is a sin though one yields not, because by going into temptation which we need not, we sin; for if one shall say, I resolve that though I do speak with the Harlot, I will not consent; though thou dost so, and resisteth all her Enticements, thou sinnest notwithstanding, for thou plainly breakest the Command, Pro. 5. 8.

5. But suppose that it were lawful for thee to drink Wine in a Tavern that thou hast been so often ensnared by it, yet one effect of true repentance is an holy revenge, by debarring our selves those things which are lawful, taking Gods part against our selves, 2 Cor. 7, 11.

6. Consider that if thy hatred of sin and love of God be not strong enough to stop thee from the beginnings, and keep thee from the occasions of sin, how canst thou 59 expect that it should keep thee from committing the Sinne it self, when it hath got some advantage over thee. He that cannot stop himself at first, will much less (when he hath rolled down a steep hil half way) be able to stop himself, for then he falls with more violence, and the same strength to hold will not serve then which would at first; therefore I shall continue the advice, to resolve not only against the sin, but against the occasion, &c. But I must give you one Caution, that though you finde your heart never so much resolving against and abhorring of any sin, yet take heed that you build not upon the strength of resolutions, but beg of God that he would enable you by his strength, and that as he hath given you the will, so he would give you the deed also. It was well observed by one as follows.

60 In effect it is true that we do understand many things by experience which we should not understand by knowledge, as this, I having oftentimes determined to do many things, the one more pious, holy, and Christian then another, and having seen for the most part the issue and effect to be quite contrary to what I determined; and on the contrary, observing that other pious and Christian things were done by me, without my praedetermination or forecast; I stood as it were confounded in my self, not understanding in what this secret did consist; I did not wonder that in things which I determined as a man, the contrary should come to pass of that which I would; but I did wonder that in the things which I determined as a Christian, the same should befall me; and finding my self in this Confusion, it came to pass that I read that Resolution of Saint 61 Peter, Though I should die with thee, yet will I not deny thee; and considering that though the Resolution was pious, holy, and Christian, the contrary of that which he resolved befel him; I understand that my determinations had not their issue and effect according to my desire, because I did not well consider mine own utter disability to perform any holy and good work; So that I understood by experince, that although God punished my inconsiderateness in not suffering that to come to pass which I intended; yet on the other side he satisfied my general desire of doing good, by suffering that to came to pass which I did not procure, nor hope, nor pretend unto; whence I have gathered, that the will of God is, that I should depend on him in such manner, that I should determine or propound nothing without holding him before mine eyes, shewing unto him my 62 good will, and referring unto him the issue and success of my desires and endeavours.

CHAP. XII. Directions for Vows.

NOw because Vows do very frequently, especially in young beginners follow upon resolutions, and because that very many pious and religious persons have been ensnared by rash Vows, and after Vows it is not fit to make enquiry, therefore I shall set down some Cautions of, and Directions for Vows.

1. As we have said concerning Resolutions, let your Vows be rather against the occasions of sinne then against sin it self.

2. When the subject of your Vows is of things indifferent in themselves.

63 1. Take heed of making any perpetual Vow, for the reason why you make any Vows against any indifferent thing, as in drinking Wine, &c. It is, because then it was a snare unto you, but in process of time, it may cease to be a snare unto you, nay, it may be a very great Snare, and occasion Sickness or death, not to drink it, as in some cases hath happened.

2. Let all Vows concerning indifferent things be Conditional, and let these two constantly be two of the Conditions. First, That you will abstain from such a thing, or do such a thing, unless you shall be otherwise advised by some godly Minister or private Christian. I knew a Religious woman that had Vowed to Read many Chapters every day; when she was unmarried she made this Vow, but afterwards in the time of her lying in, and other Weaknesses, the 64 Chapters were so many, that the did much endanger the losse of her sight, and the neglect of all other duties, when her poverty and family grew great; Now had she added this Caution to her Vow, she might have been delivered out of that snare, and though it be true that in many cases a Vow may be dispensed withall, when we cannot keep it without sin, as in this case, one hath vowed a weekly secret Fast, ones Health, or Child with which one goes will certainly be destroyed by it, yet if it be but an inconvenience, though a very great one, it will not release one from ones Vow, Now the reason why I add that condition (unless some Minister or for want thereof some other godly Christian shall otherwise advise) is because the several cases that may happen are so various that it is impossible to specifie them all, 65 or think of them all, and very difficult to judge of them all, when we make the Vow: And moreover if we should leave it to our selves, we should be too partial, for as when our Consciences are much touched for our sins, we are subject to be too violent in our spiritual revenge, so in a little time when that pang is over, we are subject to be too indulgent to our selves, therefore it is better to say thus, Lord, I do vow unto thee, that I will keep every week a day of Humiliation, or that I will not drink any Wine this three moneths next following, unless some such occasion shall be; That if it had then been, or then thought of when I made my Vow, that such or such, or some other godly Minister would (had I consulted with him then) wisht me not to make that Vow; then to say, I will do this or that, unless some such occasion be, that were the Vow to be made 66 again, I would not make it. 2. Add this Caution, viz. If I remember it I will not drink Wine this moneth, the reason is, because if you drink Wine, though you did not think of it, you sin if your Vow be absolute; but if it be with that condition it is not a sin, and yet by adding that condition, we give our selves no liberty, since it is not in our power to forget it. The next Caution concerning Vows in indifferent things is this, add a penalty upon the breach of your Vow, which penalty is not added by way of hope of Satisfaction, that's gross ignorance and Superstition, but it must needs run thus, I will spend half an hour an hour a day in Prayer for the Church to the end of this moneth, or else give so much to the poor, and in such a case if we do either, we sin not: the reason why we should add a penalty to it, because some inconveniencies may be so great, that it 67 would bring some very great mischief upon us, and then we have liberty to take the other part of the Vow, viz. And now this penalty must 1. Not be two light and trivial, but it must be of such consequence that it may be a Tye upon us, and yet not of so great weight as if it should happen, it might prove some great inconvenience to us; For a rich man to say he will give 6 d. to the poor is not considerable, and yet the same may be to heavy a Burthen for one that is very poor to give. The next Rule is, Let this penalty be alwayes of something that is Materially good, as giving to the Poor, spending some time in reading of Scripture; for as for Popish Penances, as whipping, Pilgrimages, and such like, they are unprofitable and ridiculous: The next Rule is, Let this penalty be alwaies 68 some holy Duty that is most contrary to thy Master sin, as if thy Master sin be Covetousness, let it be Alms; if it be voluptuousness, let it be fasting with prayer, or abstaining wholly for a time from that wherein thou most delightest, &c. The next Rule is, Let your vows be rather against the outward then the inward acts of sin, rather against speaking angrily then being angry, for though inward acts of sin are worse, yet they are not so much in our power. The next Rule is, if your vows are concerning doing holy duties, it is better to vow to spend some time in reading holy Scripture, or such like, then to read so many Chapters for thou wilt be tempted to read them over too fast, that thou maist have ended, whereas if it be, so much time that thou hast resolved to spend, thou wilt not be so subject to this temptation.

CHAP. XIII. Rules for the concluding of Meditation.

1. THou art earnestly to beg of God strength to perform whatever thou hast resolved to do in his service; This must be done fexvently, though briefly and humbly, proceeding from an earnest desire to do what thou hast promised and resolved, and also from an humble sense of thine ability to perform it.

2. The second Duty is Thanksgiving, if thou shalt perceive any heavenly warmth of love or Spiritual hatred of sin, or any other Spiritual effect wrought in thy heart, thou art to give God the glory, and not to rejoyce in thy self, but in the Lord, but thou art to rejoyce with trembling, knowing 70 that if thou art puft up, though thou hast the will to do good wrought in thee, yet if thou provokest him, he can stop it, that thou shalt never be able to do what thou resolvest to do.

The first is an humble acknowledgement of our failings in the performing of this duty; For if we were not green wood, that love which is now but a spark, would have been a flame; God is not wanting unto us, but we are wanting unto our selves and him; After these are performed, there remain three Duties more.

1. We are to remember what Vows and promises we have made, and it is very usefull to write down all the Vows (as thou makest them) in a Book, because that we shall else be subject to forget the Vow, or the time, or conditions upon which we made it: And it is good to have a Book to keep a Register of things 71 in it (besides a Diary which I have spoken of, and given Rules for in a Manuel, Entituled, A Directory to Christian perfection.

1. Let one head be (for which you are to leave some leaves) for Vows, under which you must write down all your Vows or Resolutions, as you make them, or Spiritual promises for Christians, and such like.

The Second must be for the mercies of God, Eminent deliverances, and also answers of Prayers; These are to be set down with all pertinent Circumstances that may any way encrease the mercy.

The third head should be for grosser failings, which were good to be writ down, not in Letters at length that every one may read them, but in Characters known only to our selves; there are other things which because I do not now speak purposely of that business I omit.

72 The second thing after Meditation is ended, is, to remember what passages in our Meditation did most affect us, and as it were to lay them up in our thoughts, that frequntly we may in the rest of the day think of them; As when we walk in a Garden we content not our selves with enjoying the fragrancy of the flowers while we are there, but if we may have leave we often gather a Nosegay to smell of the rest of the day. In this business of Meditation do thou likewise.

The third duty after Meditation is by degrees warily and unwillingly to go out of the presence of God to wordly employments; Do not go from the presence of God [...] a bird out of the Snare, with joy and with speed: And thou must go also watchfully and warily from such Employments, as one that carries some precious liquor in a shallow, broad, brittle dish he looks 73 to his way, to the Dish and liquor that is in it, lest by holding of it awry by falls or stumblings, he should spill the one, or break the other: So must thou be watchful over thy wayes, else the grace that God hath powred into thy heart in this duty will be spilt. To rush into holy Duties or out of them, argues two great undervaluing of the things of God.

CHAP. XIV. Of the Duty and General Rules for Meditating upon Scripture.

THere are three great Designs the people of God have in reading of the Holy Scripture.

1. To be very ready and conversant in the holy Writ, that so upon all occasion whether it be for direction or answering of a temptation. We may not be to seek, 74 and to the end it is necessary that we read some Chapters in the bible, every day three or four Chapters every day will read over the Bible once in a year.

The next Design and end that the people of God have in reading of the Bible is, that they may understand it: The first had need be done with all serious attention, but this with much more; And so I come to the third end of a Saints reading the Word, of which is that when he hath read it, he may meditate upon it, this is the most necessary and useful Design of our reading the Scripture, which is to be done with the greatest seriousness of mind as possibly can be. But as all Scripture is not equally suited to this end, so neither can we think at all times to be in a fit frame and temper to perform this duty, we can go but slowly on in this way, and were every verse in 75 the Bible a fit Subject matter for our Meditation, our life were far too short to Meditate it over, or the third part of it; That this Meditating upon Scripture is a duty needeth no more proof then this, to wit, that the Psalmist puts it as a necessary Ingredient, into the Character of a blessed man, viz. that he is one that meditateth in the Law of the Lord day and night, in the 1. Psalm and the 2. verse; If thou didst never Meditate (I do not say according to the Method that I have set down) upon the Word of God, thou art an accursed Creaturre; There are but a few who think this to be true, or are perswaded that this Duty of Meditation is so Indispensibly necessary, or at least, that live accordingly. Let us look a little into the holy Scripture, and see the practise of the Saints, David the holiest man for his affections that we read of, 76 and you shall find him very frequent, nay indeed daily exercised in this duty, Psal. 63. 6. 77. 12. 119. 15, 23 48, 78, 79, 99, 146. by this means he saith he got more wisdom then those who one would think are most likely to get wisdom, for first Malice maketh a man very wise to do mischief, it is no wonder, for the Divel helpeth such in their wicked devises. Secondly, Those who are aged are generally wise men, for VVisdom is with the Aged. And then Thirdly, Tutors are wiser then their Pupils, yet David went far beyond them all, which wisdom he attained unto by being much in Meditation upon the Scripture, as he telleth us in his 119. Psal. & ver. 98, 99, 100 Thou through thy commandments hast made me wiser then my enemies, for they are ever with me, nay further he saith in the 99. ver. I have more understanding then all my Teachers; how got he 77 that wisdom? Why it was by making Gods Testimonies his meditation, and then he understood more then the Ancients, because, I keep thy Precepts, as he speaketh in the 100. vers. Joshua a King, not withstanding his great and important Affairs (being the Monarch of the Jews) yet he was commanded continually to Meditate upon Scripture. The Book of the Law was not to depart out of his mouth, but he was therein to Meditate day and night, as you may read more at large in the 1 Ch. of Jos. v. 8. I have observed in other kinds of Solemn meditation. So is this, there is little of learninng required for performance of it, as Joshua was but a servant to Moses, and so not likely to be so learned a man; and David a man, the most conversant in meditation, and that with the best success that we do read of, yet he was but a Shepheard, and afterwards a 78 Souldier, employments which require much Learning to make a make a man capable of: As for the Rules and Direction of this Duty, they differ as to the main not much from those I have hereafter given, for solemn Meditation upon some particular Points of Religion: As for the preparatory acts they are the same in both; We are to consider seriously with our selves of the Scope of the words, that so we may the more fully understand their drift and aim, and we are not to let the truth pass, until we have by effections, examination, or resolution some wayes advantaged our selves in the most holy Faith, or some wayes else benefitted our souls, by a general view taken of the words of the Text, we may see the abundant sweetness and fragrancy of the Word of God, as we do the odour of flowers by senting them; Now Meditation 79 draweth forth the Honey of the Flowers into our bowels, and nourisheth us thereby, the beauty and Odour of Flowers are very delightful, but they nourish not, so bare understanding of the words themselves do rather delight then profit us, and if we go no further, it is but so much on in order to Solemn Divine Meditation. I look upon it as one of the greatest sins of the Professors of England, That the reading, studying, and meditating upon Scripture is so much neglected, hence people grow not in knowledge: I have writ the great things of my Law, and they are strange things unto you saith God, Hos. 8. 12. Doth any man let the Letters of his friends lye by him and never read them: If Lawvers should never read Law Books, but have them in their Studies, it would be very absurd; how wonderful would they be to seek in the resolving of 80 case, if upon the thousand part so good grounds as we have, that the Scripture is the Word of God, we should hear of some Prophecy from God, setting down what would be the doom of England, and all these publick Transactions, would not every one be industruous to get it, and read it? We have a more sure word of Prophecy, and that which teacheth of matters of far greater concernment, then the temporal welfare of this Nation, and yet it lyeth by us as a thing forgotten.

The Rules for Meditating upon the Scripture, are either those which highly concern the matter of Meditations, or the right Manner of them; For the right Manner of our Meditations, let it be with all Reverence and Humility, and sense of Gods Majesty upon our Spirits, and 81 how utterly unable we be to understand the VVord of God, without the Spirit of God; if any one in the pride of his heart shall think by the strength of his Gifts and Parts, Savingly to understand the Mysteries of Salvation, he will find himself quite mistaken; For as God sendeth the Rich empty away, so he will send the Wise, and the Prudent, ignorant away.

It seemeth a strange carriage in Christ, to rejoyce in the Spirit, that God had hidden the Mysteries of the Gospel from the Wise and Prudent: It is wonderfull Arrogance for any one to think he can know God without his leave, whether he will or no, or think to see God by any Light but by his own. He may as well see the Sun without the Sun; one put a question why Christ came not as Moses, or as a Prince, but in 82 the form of a Servant, nor as John the Baptist in an outward austear way, but came eating and drinking, he was answered among many other things, especially for this, that he might deceive the reason of man. For had he come in the outward Form and Manner of a Prince, then humane reason, might have something to build upon that he was the Messias: Outward Mortification is in high esteem with the World, but inward Mortification, and to be inwardly holy without proclamation, is most sincere.

The second thing for the manner of your Meditation, if you would meditate aright, is to come with an indifferent mind, and take heed of bringing the Creature to your mind, but bring your mind to the Scripture, and hear what the Lord will say unto you.

83 Thirdly, Let your Meditations upon Scripture be very serious, we are to know God as well as to love him with all our mind & strength: We may do the things of the World well enough, and yet mingle many thoughts of God with our worldly Employments, but we cannot mingle the things of God and the World together.

Fourthly, Let the end of your Meditations be to raise holy affections, and to have stronger resolutions for God then ever you had before, not only to know more of, but that we may have a greater love to God, or else 'tis not Meditation but study.

CHAP. XV. Several Rules for the Subject of our Spiritual Meditation.

1. THe first Rule to be observed in the choice of a Subject for your Meditation, is this, viz: To choose those places of Scripture to meditate upon, as are most suitable to your Master Sin, as if your Master Sin be Pride, choose those Scriptures to Meditate upon which is most in speaking against Pride, and set down Gods hatred and Detestation of it, or his severe Judgements executed upon it; And all his Threatnings against it, as you may see in several places that set down the Evil Nature or Effects of it, 85 and so of any other Sinne that is not thy Master Sinne, for it is of great concernment, and a sure sign of Sincerity to keep our selves from our own iniquity: Thus you find David speaking of himself, that he kept himself from his own iniquity, Psal. 18, 23.

2. Meditate upon those Scriptures which you find suitable to the dispensation of Gods Providences, as when the Church is in danger of persecution, Then meditate upon those Scriptures which either command you to have, or do commend the Saints of God for having a sence of the Saints sufferings upon their Spirits, set down the places that make Promises to those that are sensible of the sufferings of the Saints, and also those places that do set out Gods love to his people, and promises of support, and deliverance to them in the time of 86 their adversity meditate also upon the Histories of Gods deliverance of his people in their great straights, and also of the way and Method of his deliverance, of those Prayers also that prevaileth with God for their deliverance in such cases.

3. Meditate upon those Scriptures which are suitable to mens personal providences, as if thou art rich, then meditate upon those Scriptures that set down the danger, and the duty of the rich: If thou art afflicted with sickness, poverty, or disgrace, imprisonment, meditate upon those places which set down thy Duty in those Conditions, and those Promises that set down comfort for thee in those conditions. Meditate upon those Scriptures which set down the carriage of Saints in thy Condition, and how God supported them, and at last Delivered them.

87 4. Let your Meditation be upon Scriptures suitable to your Temptation: As if you are tempted to uncleanness as Joseph was, then meditate upon those Scriptures which speak against uncleanness; It is fit to meditate of the hainousness of sin in such cases, and not of those Scriptures that may increase your Temptations, but of those that may remove them, as a person under Desertion is not to meditate of those Scriptures which do speak of the sinfulness of sin, or of the Majesty of God, and his terrible Wrath executing judgements upon sinners, all which serve rather to terrifie a poor drooping Soul then to comfort it, but let him rather Meditate upon those Scriptures which do speak of the merciful nature of God, of the full satifaction of Christ, and of his great love to poor sinners, as to Paul, Manasses, Mary Magdalen, and some such 88 other great sinners whom God hath pardoned.

5. Let your meditations be suitable to the Ordinances that you are to be made partakers of, as if you are to receive the Sacrament, Then meditate upon your preparatory, concomitant and subsequent duties: Meditate upon the love of God the Father, upon the love of God the Son, Jesus Christ, consider the excellency of his person, the greatness of his sufferings, and how valid they be to the satisfaction of Gods Justice, and so likewise to consider of the excellency, nature, and use of the Sacrament. So if thou hast a Child to be baptized, consider the Duties and promises of belonging to that Ordinance, the Duties thereof belonging to thee for the present, but to the Child for the future.

6. The Scripture is not to be meditated on as it is to be read: 89 There is no part of the Scripture but what is to be read by us, but there is a great deal of Scripture which cannot be a fit Suject for us to meditate upon, but such as I shall mention, though there be many parts of Scripture besides, which may be fit proper Subjects for us to meditate upon, but these most especially, as the Psalms of David, many Chapters of the Proverbs of Solomon, some choice places of the Canticles, most of the Holy Gospels, and most of the Epistles, Something of the Revelation, and then all promises in general, and that for two Reasons, The one is, because the Promises themselves put us upon the Duty, and then the promises bring Comfort; Far be it from us to despise the Consolations of our heavenly Lord: Meditate also upon the holy and blessed Commands of God, and the Examples of Saints; and let this be 90 your Meditation to say thus within your selves, Why should Abraham love God, or David love God more then I? Why should the Angels love God more then I? God hath forgiven me thousands of Iniquities and transgressions, but never forgave the Angels one. When thou readest holy Examples of the Old Testament, you may see that not only such and such things are feasible, but that with far less help it was done, then now we in these Gospel times have to do it with.

7. Let Christ be very much the Subject of your Meditation, when I consider the whole business of the worship of God from the beginning of the World to Christ, and how God doth acquiesse in Christ, and that the highest Angels desire to know him.

I fully conclude, that Christ is wonderfully worththy, to take 91 up our thoughts, our chiefest love, and our greatest joy, so that the question will not be, whether Christ be worthy of our love, but rather whether our love be worthy of Christ, and as the other, so this is unquestionable and of doubt, that it is not.

Instances OF Solemn Divine MEDITATION.

Meditation I.

ALas my God, I am in a sad condition, mine afflictions grow daily upon me, and that which is mine unsupportable misery, my corruptions grow faster upon me then my affliction; What before made me weep will not now make me sigh; The heavy burthen of a great abomination doth not lie upon me so much 93 as before I was oppressed with a vain thought in my prayers: Alas Lord, alas, I am undone, alas my Corruptions have almost made me love them, and make me weary of Duties, and careless of Graces, My joyes are gone, and my sorrows are gone that were suitable to thy Word, and now my joys are but the laughter of Fools, and my sorrows are Carnal, Sensual, and more of Hell in them then of Heaven, and as now I can scarce tel my sorrows, so have I scarce any sorrow to tell; I have sate down and wept to consider the great decayes of holiness in me, but now I can see my God going from me, and when as now he is even out of sight, mine eyes are as dry as my heart is hard; Alas Lord if thou wilt not return, thou wilt lose a poor Soul that hath loved thee, and is somewhat troubled; Now poorsad Soul that it is so wicked as it is.

Meditat. II.

Lord, thou seest the strange distempered temper of mine heart and Spirit, ah blessed God I should take more comfort if I should see my heart-blood running forth before mine eye, then to see mine eyes so dry and my heart so hard, I have worn out almost all Motives to holiness, they now take no impression in me which before were too strong for me to bear, they ravisht me which now do not move me: I scarce ever go to Prayer but I have enough and too many Spiritual complaints to employ it to express; If every day I had not just cause to bewail a continued decay of Grace, I might have some respite of my griefs: But what shall I now do? VVhen every day shall bear witness against me, and every night my sin shall go to bed with 94 me, and lie in my bosome, and rise in the morning more strong then at night: Ah when my former holy life shall be more terrible then others wicked lives; when my former prayers shall be like the Gall of Asps unto me, VVhen those Duties which should be my comfort are my terrour: Alas what can my poor Soul do? when my present sins, and my past duties, which of them are the heaviest burthen unto me, I do not know, what shall I do? When I consider these things, then the thoughts of the affliction that lies upon me makes me weep a tear or two, and my vain heart, my deceitful heart, would perswade me that I weep for my sins: Those in desertion are in a blessed condition to me, they are sad and I am miserable; I am guilty of that which their Consciences do but accuse them off: Alas, have I my communion with God? my sweet Communion, 96 and the power I had to prevail with him for any mercy almost that I prayed for; now I can pray, and pray, and pray, and go away without a blessing, I can almost be content to be wicked, Thou knowest mine heart, or else my tears would deceive thee as well as me: If they are worldly thoughts that have estranged me from thee, thou knowest how to cure me; if mine utter impoverishings will cure me, let me be as poor Job; if thou wast not such a Physician as thou art, I was past cure.

Meditat. III.

Lord, I am come now to power out my soul before thee, and my tears in thy bosome, to tell thee the sad thoughts and sorrows of my heart; Ah my God, in this bitterness of my Soul, and with tears in mine eyes, and pride in my heart, 97 and sencelesness upon my Spirit, I speak these things: Ah Lord, thou hast scourged me with scorpions, for my sins do encrease as well as my afflictions, these afflictions to me are scorpions, to me they have poyson in them, and at once I am scourged and stung with them, a sad ease it is when my punishment is heavier than I can bear, and yet notwithstanding I go from the presence of God too, and that more and more. My tears dry up in mine eyes, and my love goes out of my heart as soon as kindled; When the Candle of the Lord shined upon my Tabernacle in my first conversion, when the fire of thy love was kindled in my heart, I have had some discourses, of devotion, that I was not able to bear the ravishment that the remembrance and meditation of them brought to my soul, now almost as full of sadness as then of joy: after those 98 times, as those after the Flood; my joyes and the acts and workings of my grace grace grew very short liv'd in comparison of what they were before; then they were Methusalems for age, and Sampsons for strength to what they are now; before though I fell spiritually sick, and my strength and comfort was gone, yet I was sensible of my weakness, it was a pain and a grief unto me that I could not walk into the delightful Garden of the Spouse, and to the sweet bed of his Spices; I could weep for want of tears; if not, I could mourn for sorrow, but now like a man that groaned and strugled so long that he can struggle no longer, but grown senceless, can hardly be perceived to breathe or live; If the sweetest Musick should be plaid by him, or the dearest friend in the world should come and ask him with tears in his eyes, Dear 99 Husband, or Dear Wife, how do you? the poor sick one doth not so much as open the eye to see who it is that speaks, or if open them, they being presently heavy with death, fall down again, and he dies; So is it with my poor Soul sometimes, I can hear my Saviour as it were saying unto me (for sometimes methinks I see him about my sick Soul,) Ah poor Soul how dost thou do? Is my Joseph yet living? But alas, Lord, thou knowest I have scarce strength or life to lift up mine eye to thee, Lord, Can these dry bones live? Can these dry eyes weep? Can this frozen Heart be enflamed?

Meditat. IV.

Lord, I am ashamed to consider what I know of thee, when I think what I do for thee: Ah my God, the cares of the world lie heavy upon me, Resolutions though never so strong are too weak to overcome 100 my corruptions; Alas, I can scarce say any more then I have said in the confessing and bewailing my sad spiritual condition, though I have said nothing to what I should say, Have I not told thee Lord, with tears in mine eyes, and with a sad heart, that I found my Corruptions get ground of me? my prayers, my tears, my resolutions, and some endeavours do resist, but cannot overcome them, these keep them from prevailing so soon, but not from prevailing; I humbly confess or desire so to do, that I may complain to thee, but I should add to mine abominations exceedingly if I should complain of thee; Mine heart doth alwayes tempt me to it, when I consider what I was, and what I am, it is a Talent of lead upon my soul, yet since my preaching thou art glorified, and thy people edified more then if I should spend all my time 101 in private Meditation, I am willing to submit, only I do humbly beseech thee with tears in mine eyes, that though I have less time to spend in such private duties, yet that my poor Soul may not lose her love to them, and though I perform fewer duties, I may not perform them worse then I did when I performed more.

Meditat. V.

I do much wonder at my self and at many, nay some what at all Christians upon dayes of humiliation, but most at my self to hear the tongue of a poor Christian confessing, and his eyes weeping for his sins, and speaking of them with such expressions and such fighs that one would think. Surely this Christian keeps a strict communion with God, surely he would not sin for a world, surely God is in all this mans thoughts: And yet stay but whil'st he hath done his prayer, and 102 you find in him such strong thoughts, words, and actions, that are almost incredible, loose and idle words, and vain thoughts, I but too often experience it, and makes it even past hope it should be otherwise with me: If any Town that was straightly besieged with cruel enemies, should send for aid to such or such, and when they came they should send out most of the Town to joyn with the enemy against those that came to help them, What should we say of such people! Lord, just thus are we, We have a world of corruptions and temptations, Sin and Hell, and Satan, all beset us, and violently assault us, we pray for the help of God against them, day after day, We send our prayers to heaven for assistance, Well, God doth send his holy Spirit to helpt his poor Soul, in the Ministery of the Word tells us what we should do to overcome 103 these enemies, and sending many motions of the Spirit to bring into our souls grace to strengthen us; we will not do what he adviseth us to do, nay, but we take part with our corruptions, and resist and fight against the power of [...]he world to come; O thy patience is not to be understood, I am weary, to think before I go to prayer, how little fruit I expect from them, I pray, and pray, and weep, and hear, and sigh, and confess these as well as other of my sins, and yet as a Ship in the Sea they do divide my corruptions for the present; but they presently return to their former course; Lord do not the bowels of thy compassion yern within thee to see me thy poor Servant in such a miserable condition as I am in? Dost not thou see how sin and corruption do as it were lye gnawing upon me, and eating up my 104 very flesh, and destroying my soul, and I have neither hand nor foot to move against them? Lord, who is it that must make me hate corruption, is it not thy Spirit? who must overcome my resisting of thy Spirit, is it not thy Spirit? Lord, I do not know in the World what to do, to leave off striving were not only to despair of thy goodness, because thou dost not help as much and when I will, and besides if I cannot get ground, nay, though notwithstanding I lose ground, yet doubtless I shall not go so swiftly down the stream as if I strove not at all: if I must be forsaken by thee to all eternity, yet Lord, let me not while I live so fall that I should be a scandal to Religion; Alass, is it come to this, O my soul, that I must say, if God will forsake me for ever!

Meditat. VI.

Since our dear Lord Jesus Christ hath loved me and given himself for me, Oh that my heart was ravisht with his love! Oh that he was the beloved of my soul, and that I were sick of his love who dyed for the love of me! Oh that I could not be stayed but with his flaggons; This my Jesus the chiefest of ten thousand hath told me that he that saw thee, saw the Father, whereby I understand that thou art just as he was, as pittiful, as gracious, as willing to forgive, as sweet and as easie to be entreated as my good Saviour; and in all the things and passages that thy word hath made known to us of him, I read not of one of all that came to him, not one poor soul that ever begged any grace or any pardon, nor never did any come to be healed of any 106 bodily disease in vain; Lord, thou art as he was, Lord Jesus thou art as thou wast, thy being in Heaven makes thee not less like thy Father, or thy self; Blessed God, I do beseech thee, to give me, thy poor hard-hearted servant a soft heart; Lord Jesus I beseech thee (thou seest mine heart, my poor heart desire as imperfectly, as coldly) to make intercession for me, me, for whom thou hast paid a dear price, as one that hath been so long from his Friend hath he can hardly call to remembrance what countenance he hath, So I, poor I, that cannot chuse but pity the sad condition of mine own heart, which though it doth not uncessantly and importunately desire grace as it should, yet methinks it is a sad thing to see it in such a careless temper, I am such a stranger to thee that I 107 have much ado to make one thought of thy sweet love and excellencies that may affect my heart, and bring the sweet apprehensions of thee to remembrance. Thy tender mercies and former relishes of thy goodness are to me like the shadow of death, they are as Christ walking upon the waters, they terrifie me; Lord let me weep thee to me again; Oh my God I am undone, undone, undone; a poor undone creature; Those in desertion are in a thousand times better condition then I am, they want the comforts, but then indeed they have the graces of the Spirit, but is not my poor soul that wants both in a sad condition, that can sit down and fall asleep when I should seek my Saviour? I have a soul of such a temper as makes me wonder at my self, as in the Spring, and sometimes 108 there will come a cloud that will seem to overspread the Heavens, and yet on the sudden all will be blown over, and the day so fair that there will not be a cloud to be seen; So am I, sometimes my heart is full of sorrow, and mine eyes full of tears, and yet upon the sudden, my heart loseth that sweet sad temper, and all is blown over, and not a cloud appears, and these clouds of grief are not dispersed with the comforts and joyes of thy Spirit, but with worldly business or company: when I do grieve for my sins, carnal grief bears a share in it and carnal joy abolisheth it.

Meditat. VII.

To confess my sins without any sense of them, without any hatred of them, to pray for grace, and not to be sensible of the necessity or excellency of it, to come to thine Ordinances without reaping 109 any good from them, to think and meditate of thee, and neither admire nor love thee, nor long and delight to be in thy company, to what purpose are these things? thou desirest of us our hearts and not our works, words, or thoughts, without that: Ah my Lord and my God, shall all be in vain, and wilt thou cast me off for ever? Dost thou hate my soul, and am I an abomination unto thee? Must I be shut out for ever, and never enjoy the sweetness of thy presence? Thou wilt not O my God, thou wilt not, thou canst not O my God, thou canst not, for thou hast made a Covenant withme, and I claim that Covenant, for I have not any thing in world besides thy Covenant in the Lord Jesus Christ, that I can so much as have the least hope that will do me any good: if the Lord Jesus Christ did not sit at thy right 110 hand to make intercession for me my sins continually, daily, hourly clamoring against me, and accusing of me, must needs prevail against me.

Alass my hear is far from that spiritual frame that thou requirest, for the miseries that sin brings are more troublesome and heavy to me then the silthiness that is in fin; thy blessings are more lovely in my eyes then thy self; Every duty hardens me in my formality; Lord, thouart the father of mercies, Oh have mercy upon me, for my case is not the common case of thy people, but few, few of many, may be found whose soul is like my poor soul, for where is there any that can say so, and yet be so little affected as I am.

Meditat. VIII.

Mine hopes are false, and my fears are true, the deadliest poysons do not make me sick,