The works of George Swinnock, M.A. containing these several treatises ...

CHAP. V. How a Christian should exercise himself to God∣liness in Solitariness; As also a Good Wish about that Particular. (Book 5)

THirdly, Thy duty is to exercise thy self to Godliness in Solitude. A gracious person is not onely consciencious in company, but also when he is alone; His whole life is nothing else but a walking with his God. When I awake I am still with thee, saith David, Psa. 139. 18. He no sooner opened the eyes of his body in the morning, but he was lifting up the eyes of his mind to Heaven; When he was alone in his bed, he was in company with his God. As God was still with him, so he was still with God; Nevertheless I am conti∣nually with thee, Psa. 73. True sanctity is visible in secresie to him that is Omniscient. The Saint is many times most busie when he hath nothing to do, and may say more truly then Scipio the African, Nunquam minus solus, quam cum solus, I am never less alone, then when alone. The pulse of the body beats as well in solitariness, as in company, and so doth the pulse of the gracious soul towards his God and Saviour. Its said of Domitian, that he did one hour in a day sequester himself from all persons, to no purpose,* 1.1 for it was to catch flies, which was the original of that answer, to one that asked, Whether any body were with the Emperour, Ne mus••a quidem; No, not so much as a flie. A Be∣liever hath business of great weight, when he

withdraweth from the press of the world, it is that he might draw nearer to the Lord. Isaac go∣eth into the Fields to meditate of God, Christ go∣eth into the Mountain apart to pray to God. Da∣niel to the Rivers side; Peter to the house top; The Church to the secret place of the stairs, and all to enjoy communion with their God, Gen. 26. Mark 1. 35. Cant. 2. 4. Dan. 8. 2. and 10. 4. Act. 10.

A Saint therefore sequestreth himself from the noise and clamour of company, and worldly busi∣nesses, that he might have the more free and in∣timate converse with his Redeemer. A forced ba∣nishment from Men, to dwell among Beasts, hath been bewailed as a great misery; but a free retire∣ment from creatures, to enjoy more of the bles∣sed God, is a great felicity. Woodrow, an hearb of an extraordinary pleasant smell, delighteth in dark and shadowy places. So the Christian, who in company refresheth others with the fragrancy of his graces, loveth sometimes to be obscure and in secret.

Many of the Heathen were so affected with the vanity and vexation of the world, that they wil••lingly left their pleasures and preferments in Courts, to live privately in the Country. Sylla Felix, laid a∣side his dictatourship, to lead a retired life. Dio∣clesians two and twenty years raigne, could not make him out of love with a solitary life, but he voluntarily left the Empire, and could not be prevailed with to reassume it, though he was threat∣ned to it. Demosthenes would shave his beard half off, and all his hair from his head, to necessitate

his stay within doors, and his abode amongst his Books. Thales left the affairs of state, that he might have time for Contemplation. Cato in his old age, wi••hdrew from Rome, to live as he used to say, out of the crowd of the world; And the Romans were so much convinced of his prudence herein, that as they passed by his house to which he retired, they would ordinarily cry out, Iste solus scit vivere; This man alone know∣eth how to live. Old Similis having lived long in the Wars, and afterwards for seven years devo∣ting himself to solitariness, when he died left this Epitaph behind, Here lieth old Similis, yet one that lived but seven years. Hiero the Tyrant of Syra∣cuse, gave over his Kingdom, to live a solitary life. Others out of a deep melancholly, have a∣voided all society, and delighted onely like the Shrick Owl and Bittern, in desolate places and Monuments of the dead, Zeph. 2. 14. Socrates in his Ecclesiastical History (Lib. 4. Cap. 18.) speaks of some, so strangely averse to all corre∣spondence with men, that they have immuted them∣selves in Cels and Silence, for sixty and ninety years together, even as long as they lived.

But Reader, I would not advise thee to such con∣tinued retirement, nor to any at all upon such low, mean grounds. Those voluntary sequestrations of deluded Votaries amongst the Papists from humane society, are I dare say, as unacceptable to God, as uncomfortable to themselves. Such solitary persons, bring little comfort to their own souls, little honour to God, and do no good at all to others. By how much as doing God great service, is better then doing him

little; as doing good to many, is better then doing good onely to my self, so much is Company before solitariness. But the most publique Christians have their times for privacy; Its no mean misery, to be either always alone, or never alone; He that is always crowded with Company, can neither enjoy himself, nor his God as he ought.

SECT. I.

I Shall first lay down some Motives, and then shew wherein we should exercise our selves to Godli∣ness when we are alone.

1. To quicken thee to exercise thy self to godliness in solitude.* 1.2 Consider, The benefit of solitude; well im∣proved solitude is a good opportunity for godliness. Seneca was wont to say, that he seldom went into company, that he came not home worse then he went out. Society, as it hath much gain, so much perplexity; Solitude is a release to the soul that was imprisoned in Company. To be much in Com∣pany tires and wearies us; We are prone to count it a bondage, and the persons we associate with, our fetters; Retiring seasonably from them, sets us at liberty, and giveth us freedom to mount up to Heaven at our pleasure. Scipio would tell his friends, I have never better company, then when I have no company, for then can I freely entertain my own thoughts, and converse with all the learned that have been in former ages. Hierom speaks better, Sapiens nunquam solus esse potest ••abet; enim secum omnes qui sunt & qui fuerunt boni — & si bo∣minum sit inopia, loquitur cum Deo. A wise man can

never be alone, for he hath ever with him all the good men that are, or have been, and if he find any want of men, he can converse with God. It was a cu∣stome among the Indians, when their King went to bed, to pray with piping acclamations, that he might have happy dreams, and withal, consult well for the good of his Subjects; As if•• the silent, secret night had been a friend to wisdom. One of the best Kings that ever the world had, tells us, My reins instruct me in the night season, Psa. 16. 7. The sensual worldling is a stranger to such secrecy: It hath in some respects an advantage of society, it hath not those clamours nor distractions with it, which hinder us in our heavenly trade; As it hath fewer allurements to good, so it hath fewer im∣pediments of good, and fewer suggestions to evil, and truly the grand Argument to good, which is, instar omnium, is not wanting to it; It hath the presence of God. Every godly man may say in a sense, as Christ did, when his Disciples were to leave him alone, I am not alone, because the Father is with me, Joh. 16. 32. It is reported of Numa, that after the death of his Wife Tatia, he left the City, and gave himself wholly to walk in Fields and Woods, consecrated to the gods, and thence was said to enjoy the goddess Egeria, and that she made him her Husband. Plut. in vit. Num. Though such stories are fabulous, yet its true of the Christian, that he enjoyeth much of his God when he is out of the worlds crowd. Lovers give and return the sweetest kisses and embraces, when they are together in secret. Isaac and Rebeckah thought themselves in secret, when they sported

together. David had his Sweet-meats, and Hea∣venly Iunkets in the night, when the eyes of others were closed, and saw not the Charger which was sent from above, for his spiritual refreshment. His solitary meditations brought him more solace and comfort then the whole creation could, afford him; When I meditate on thee in my bed, and think of thee in the night watches; My soul is filled with marrow and fatness, Psa. 63. 6. Communion with God in secret, is an Heaven upon Earth; What food can compare with the hidden Manna? Some persons have excellent banquets in their Closets; That bread which the Saints eat in secret, how plea∣sant is it? Ah what stranger can imagine the joy, the melody, which even the secret tears of the Saints cause! Believers find rich mines of silver and gold in solitary places, they fetch up precious jewels out of secret holes, out of the bottom of the O∣cean, where are no inhabitants. Naturalists ob∣serve that those fish are sweetest which lye hid. Saints have often sweet joy and refreshment in secret, they have meat to eat which the world knoweth not of. The Fig-tree, Olive, and Vine, would not leave their sweetness, fatness, and chear∣fulness, to be Kings over other trees. They that know what it is to enjoy God in secret, would not leave it or lose it to be Kings or Commanders over the whole World, Iudg. 9. 11,12,13.

One place where the Israelites pitched in their passage to Canaan, was called Iothatha, from Iatab and Batha, a pleasant Wilderness, or delectable De∣sart. A Christian hath many such stations in his travails to the Heavenly Canaan; When he is

in a Wilderness alone, out of the noise of Pha∣roahs Court, and free from the clamours, and complainings of Gods Israel, by reason of Epypti∣an Task-masters; he hath the Pillar, the extraor∣dinary presence of his God, which abundantly satisfieth and rejoyceth his soul. The highest Princes sometimes give their largest gifts to their favourites in private, to prevent that envy which publique notice or knowledge of them might oc∣casion. Some Saints give their largest almes in se∣cret, that their left hand scarce knoweth what their right hand doth; The great and holy God sendeth many a rich present, giveth many a large almes to his indigent friends when there is none by, to witness his bounty and charity. In the dead time of the night, when deep sleep seiseth on men, the earth receiveth many pleasant refreshing showres; The Children of God have many cost∣ly Collations, and much curious Musick, when no eye but their own seeth or tasteth the former, and no ear save theirs heareth the latter. The Prophet Hosea represents God thus, speaking of his people, Behold I will allure her, and bring her into the Wilderness, and speak comfortably unto her, Hos. 2. 14. Gods method is marvellous, he brings his Church into a Wilderness, and then turns it into a Canaan, causing it to flow with Milk and Honey. By Wilderness some understand a sor∣rowful, and others a solitary condition; but then God appears to her, the God of all consolation, for he speaks comfortably to her. He that chid her when she was in the crowd of the world, saying as they said, and doing as they did; when he hath her

alone, reflecting upon her sins, and recollecting her self, will speak friendly and comfortably to her; In the Hebrew it is, I will speak to her heart; and sure∣ly his powerful satable speech will banish all her hea∣viness.

This invisible trade, brings in visible profit and comfort. Secret correspondence with allies, is most difficult, but exceeding gainful and delightful. Some curious mysteries are like Mines sprung under ground, the less they are known, the more efficacious and effectual they are. The open air or breath of men would soil the beauty and lustre of exact pictures. Christ calls his Spouse out of the worlds view and light, when he intends her the fullest seals of his love; Come my beloved, let us go forth into the fields; let us lodge in the Villages, let us get up early to the Vineyards, there will I give thee my loves, Cant. 7. 11, 12.

Mark, There in the Fields where no eye beholdeth the sweet meeting of our lips•••• the close embraces of our armes, the inti∣mate conjunction of our hearts; there I will give thee my loves. Kings do not unbosome and open their hearts before a multitude. The fa∣vourite is acquainted with the richest secrets of state in private. O that I were•• (saith Iob) as in the days of my youth, when the secret of God was with my Tabernacle, Job 29. 4.* 1.3 As if he had said, (according to some) O that I were as in my former days, when God was secretly in my family, and gave me familiar visits, which the World took no notice of; when I had many reviving soliloquies about God, and refreshing colloquies with him.

The Egyptian Laws placed the Image of silence in all those Temples where the Image of Se••apis their god stood, as if they might expect most of her favour, when they approached her privately, with as little noise as might be. Addresses to the true God in secret have been accompanied with great successe.

2 1.42. Consider, If thou dost not exercise thy self to godliness in solitude, thou wilt be in great danger of running into sin, and contracting guilt on thy soul; The benefit of solitude rightly improved, may afford us comfort, but the danger of it commandeth our caution. A man in solitariness may be secure, because he seeth no visible enemies, but he is not therefore safe. We are no sooner alone, but armies of evil thoughts present themselves to us, and they will by force quarter with us, if the lodging rooms of our hearts be not taken up beforehand;* 1.5 When the Virgin is alone, then she is in most danger of be∣ing ravisht. In our solitude we should not be without fear of spiritual rapes; Our danger will appear, if we consider three particulars.

1. Our minds are restless, and will be employed either upon what is good•• or upon what is evil. The mind of man is as a Mill-wheel, continually turning about, and drenching in the waters; Our hearts are as a stirring child, that cannot endure to sit still. No Virgin hath so many Suitors for her love, as our minds for their thoughts. The Sun may as soon be stopped from his race, as the heart from its thinking. We are all in this respect like the Sea, which cannot rest, ever in motion; Is

not he a foolish miller, that turnes the water which should grind his Corn, into the High-way, where it doth no good? And is not he a foolish Christian, that imployeth those thoughts about needless ••oy's, which should help to provide him spiritual food? As the natural heat will be ever working; if it have not food to digest, it will prey upon the spirits, and destroy it self; so the mind of man will be always busie; if not in thinking of the excellencies of God, or the love of Christ, or the beauty and necessity of holiness, then in speculative wanton∣ness, or contemplative wickedness, in ambitious fancies, or revengeful desires; We are like a Boat swimming against tide, there is no standing still; if the Oar be left that we go not forward, the Tide will carry us strongly backward; If the ground be not sown with good seed, it will of it self bring forth evil weeds.

2. Satan is subtle, and will not be wanting to fight us, when he finds us alone, and without any seconds to assist us. The Raven, which is called the Devils Bird, is observed to haunt Deserts, and solitary places; When the Spirit of God would speak a Ci••ty desolate, and without Inhabitants, he tells us, The Raven shall dwell in it.* 1.6 When Satan was to enter the List against Christ, and would try his utmost power and policy to overcome him, he takes him to a Mountain alone, Mat. 4. 8. The Scripture to shew the valour and strength of Christ, sets out his conquest and victory over the Devil on his own Dunghil in the Wilderness. When Christs Lambs are in the Desert alone, they may soon be a prey to this roaring Lion. Satan is a cunning suitor, and will

be sure to watch the time when the Parents are from home, to wooe the Daughter, and steal a∣way her affections. He that takes his leave of men, to withdraw himself, may be confident the Divel will come, though more bold then wel∣come, and sit with him. When we know of the coming of so bad a gnest, is it not good policy to forestal him, by f••••ling the house before-hand with loving and beloved friends?

3. Our own ••arnal hearts will strive to improve our solitude to draw us to sin. The Wife that lyeth in the bosome, takes the opportunity of the night, when she is alone with her Husband, to draw him to her mind, and to bend him to her will; though she were afraid or ashamed to mention or motion her evil desires before others, yet in secrecy she hath courage enough to do it, and often with success. Our flesh is nearer to us then our wives, more inti∣mate with us, more powerful over us; how frequently doth it draw us to those sins in secret, which it dares not be so bold as to whisper to us in publique? They devise mischeif on their beds, Psa. 36. 4. When the good man is from home, and gone a journey, then the whorish woman commits adultery with strangers.

Reader, thou canst no sooner be alone, but thy corrupt heart will send thee many in wanton and theevish thoughts to bear thee company; they will come as Lot•• daugters to him to the dead time of the night, and defile thy soul, and thou shalt like Lot, not know when they came in, nor when they went away. Thou little thinkest how subtle thy wicked thoughts are, how easily they will wind them∣selves into and out of thy mind, without giving

warning, or being taken notice of. As the Serpent crept into Paradise secretly, so do sinful thoughts into our hearts; They conspire together against us as the adversaries of Iudah, and do as good as say; They shall neither know, nor see, till we come in the midst of them, and cause the work (of exercising themselves to godliness) to cease, Neh. 4. 11. As Gods Spirit hath filled his Prophets with excellent Revelations and visions in the night or day, when they have been alone; so our flesh filleth us with loathsome atheistical blasphemous thoughts often∣times when we are by our selves. Children never dirty their hands and faces, or defile their cloaths more then when they get alone, from Parents and Servants. When thou art in solitude, thou hast no humane friend to watch over thee, and therefore haste the more need to watch narrowly over thy self. No Town hath such need of a Warder, no Peers gate of a Porter to keep out nasty beggers, as thy heart hath of watch and ward to keep out wicked thoughts.

SECT. II.

THirdly, Consider,3 1.7 The exercising thy self to godli∣ness in solitude, will be a probable evidence of thy uprightness. Men are wi••h-held in company from doing evil by the iron curb of fear or shame, and provoked to do good by the golden spurs of praise or profit; but in solitariness there are not such rub•• in the way of lust to hinder our passage, nor such baits in the way of holiness to encourage our progress. The naked lineaments, and natural thoughts of the soul are best discerned in secret. The darkest night may afford us light enough to see our selves by; when outward objects and occasions do not interpose

to hinder our sight or discompose our souls. No mans temper can be discovered by his carriage in a crowd of affairs, no more then his countenance in a troubled water. When the mind is stated in a due repose, it bewrayeth her truest affections, which in the midst of business, she either doth not shew, or not observe. If many servants, and several masters be together, busie and active, we can hardly tell to what Masters the particular servants belong; but when the Masters be alone, and walk singly, their ser∣vants attend on them, and are known. Our Affecti∣ons are the servants of our souls, both rational, and sensual; whilst both these Masters are employed, as in company it sometimes falls out, and they wait, its not easie to judge which they serve; in solitude one takes upon it self the government, and then its visible what attendants it hath.

As its said of grief, Ille dolet vere qui sine teste dole••, He grieves truly, that weeps, without a witness; so it may be said of godliness, he is sincere in his god∣liness, who is godly in secret. The best characters, and truest pictures which can be drawn of the minds of men, are to be taken from the bent of their thoug••ts, rather then from their works; Wicked men cannot do the mischief they conceive, for lack of the Mid∣wifery of fit instruments and opportunities to bring it forth; Good men are unable to act all the good they would, because they want power and ability for Ex∣ecution; As Paul acknowledgeth that he was better at willing then performing; but every man hath liber∣ty to devise and meditate, to study and contrive what he will•• Though a mans hand or actions may be over awed and over-ruled against his own will, yet

his heart and thoughts cannot. As he thinks in his heart (saith the wise man) so is he, Pov. 13. 7. Practice•• may be swayed by outward ends, but the thoughts are always genuine and natural. Violence may cause the former, but love carrieth the lat∣ter in its own way. Hence good men have been signalized for Saints, from the holiness of their thoughts. (They thought upon his name, they medi∣tate in his law day and night, and they have even appealed to God with comfort, upon their confi∣dence of their uprightness, from the goodness of their thoughts, Try me O God, and know my thoughts,) as being the purest and most unfeigned issues of the soul, Mal. 3. 17. Psalm 1. and such as have least danger of infection from forreign aimes. Its ob∣servable also, that wicked men are set forth by this secret mark, They devise mischief, they imagine wickedness; the thoughts and imaginations of his ••eart are evil; God is not in all his thoughts; because, as Adam begat a son after his own likeness, so doth the heart of every man beget thoughts according to its own likeness, whether it be spiritual or carnal.

The Bowl runs as the Bias inclines it. The Ship moves as the R••dder steereth it; and the mind thinketh according to the predominancy of vice or vertue in it; The more the fire of grace burns clear in the soul, the more of these sparks will a∣scend towards Heaven. The more earthly a soul is, the more his thoughts will tend downward, the more he will mind earthly things, Philip. 3. 17, 18.

Naturalists tell us of the Gnomon, commonly cal∣led the Mariners needle, that it always will turn to the North••star; though it be closed and shut up in a Coffer of Wood or Gold, yet it loseth not its nature; So the true Christian is always looking to the star of Iacob, whether he be shut up in a Pri∣son, or shut himself up in his Closet, he is ever longing after Jesus Christ. A true lover delights most to visit his friend alone, when he can enjoy privacy with him.

Our blessed Saviour doth not without cause call the Pharisees Hypocrites, though they fa••ted and prayed, and gave much almes, because they per∣formed those duties chiefly, if not onely in com∣pany, and to be seen of men. The applause of o∣thers, was the weight that set their clocks a going; when that was taken off (as when they were a∣lone,) they stood still. Therefore Christ adviseth his Apostles to take another course, if they would evidence the truth of their Christianity. Enter into thy closet, shut thy door, and pray to thy father in secret. One fervent prayer in secret, will speak more for our sincerity then many in publique, Mat. 6. ••••it.

When a Prince passeth by in the streets, then all, even strangers will flock about him, and look upon him; but his Wife and Children think not this enough, but follow him home, and are not satis∣fied, unless they can enjoy him there. A false Christian, and one that is a stranger to God, if he have but a superficial view of him in his Courts, is pleased; but the true believer, and one that is nigh to him in Christ, must have retired conver∣ses

with him in his Closet, or he is not con∣tented.

SECT. III.

I Come now to shew how a Christian should exer∣cise himself to godliness in Solitude.* 1.8

1. If thou wouldst exercise thy self to godli∣ness when thou art alone,1 1.9 guard thy heart against vain thoughts; This is the first work to be done, without which all that I have to commend to thee will be in vain. Its to no purpose to expect that a glass should be filled with costly wine, when its filled already with puddle water. When the house before-hand was taken up by strangers, there was not room for Christ himself in the Inne. If such flies be suffered and allowed in our hearts, they will spoil our best pots of Oyntment.

Some persons, though poor, when they are so∣litary, delight in the fancies and imaginations of great preferments, and pleasures, and riches, as if they were real; whereas they are the meer Chi∣mera's and Fictions of their own brains, and have no existence, but in their thoughts. No wonder our Saviour saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Out of the heart of man proceedeth madness, Mark 7.21,22. Such thoughts are distracted thoughts, and sutable to those that are out of their wits, who please themselves in thinking that their filthy holes in Bedlam, are stately Palaces, that their nasty rags are royal robes, that their iron fetters are chaines of gold, and the feathers stuck in their caps are imperial Crowns. As the Spanish Page, in an high distem∣per

of fancy, imagined himself to be some great Emperour, and was maintained in that humour by his Lord; so some foolish men build these Castles in the air, and then allow themselves a lodging in them.

Others please themselves in the thoughts of sinful sports, or cheats, or unclean acts, and sit brooding on such Cockatrice eggs with great delight. It is their meat and drink to roul those sugard-plums under their tongues. Though they cannot act sin outwardly, for want of strength of body, or a fit opportunity, yet they act sin in∣wardly with great love and complacency. As Players in a Comedy, they act their parts in private, in order to a more exact performance of them in publique.

Others entertain themselves with needless and useless thoughts, such as tend neither to the informing the mind, nor reforming the heart or life: Like vagrants, a man meets with these in every place, but can neither tell whence they come, nor whi∣ther they go; they have neither a good cause, nor do they produce any good effect. Such thoughts might be in a Davids heart, but they were the object of his hate, Psa. 119. 103. I hate vain thoughts; The best Christians heart here, is like Solomons ships, which brought home, not onely Gold and Silver, but also Apes and Peacoks; it hath not onely spiritual and heavenly, but also vain and foolish thoughts; But these latter are there as a disease, or poison in the body, the object of his grief and abhorrency, not of his love and compla∣cency.

Though we cannot keep vain thoughts from knocking at the door of our hearts, nor from en∣tering in sometimes, yet we may forbear bidding them welcome, or giving them entertainment. How long shall vain thoughts lodge within thee? Jerem. 4. 14. Its bad to let them sit down with us, though but for an hour, but its worse to let them lye or lodge with us. Its better to receive the greatest Theives into our houses, then vain thoughts into our hearts. Iohn Husse seeking to reclaim a very prophane wretch, was told by him, that his gi∣ving way to wicked wanton thoughts, was the ori∣ginal of all those hideous births of impiety, which he was guilty of in his life; Husse answered him, That though he could not keep evil thoughts from courting him, yet he might keep them from marrying him; as (saith he) though I cannot keep the Birds from flying over my head, yet I can keep them from building their nests in my hair.

Christian, be careful when thou art out of Company as well as in it, for these guests will visit thee as soon ever as thou art alone, and if thou shouldst not frown upon them, they will turn thy solitude into a crowd, as Hierom found Rome in a Wilderness. The Heathen Cicero, em∣ployed his solitude to better purpose then most seeming Christians. I being weary, saith he,* 1.10 of li∣ving amongst wicked men, with whom all places in a manner swarm, betake my self to solitariness, as much as I can; yet that none may think I trifle away my time idly, to say no more, let my Books speak how I employ my self. Yet alas, when many Christians are retired out of the crowd and throng

of worldly men, they suffer worldly things to crowd and throng so abundantly in their hearts, that as it was said of Ephraim, strangers devour their strength,* 1.11 earthly things, though tending to no profit, waste their time, and devour their thoughts, which as Reuben, are the excellency of dignity, and the excellency of strength.

SECT. IV.

2 1.12SEcondly, If thou wouldst exercise thy self to godliness in solitude, labour to spiritualize earth∣ly things. I must say, this is one of the most ex∣cellent and enriching arts in Christianity; Though these occasional thoughts resemble lightning, as well in the suddenness of their journey, as the vastness of their way, being able to reach from one end of Heaven unto the other, yet such light gains, with quick returnes, make an heavy purse.

He that hath learned this mystery, is the true Chymist, he leaves the dregs and lees of things, and extracts the substance and quintessence of them. He hath better then Midas Wish, he turns all he toucheth into better then gold. Many a great Scholar begs with rare notions of the nature of silver, and gold, and pearls, when some Mer∣chants who never saw Mine, or Furnance, or read Book concerning them, hath his Coffers full of them. The Rabbies of the world, were they able like Solomon, to speak of all plants from the Cedar to the Hysope; and of all Beasts and Fish, and Fowl, nay, and of all creatures

in a Physical and Philosophical way, are not com∣parable to the illiterate Countryman who can read his God in them, and improve them for his spiritual advantage.

Luther relates a story of two Cardinals riding to the Council at Constance,* 1.13 how by the way they heard a shepherd weeping and crying out sadly, upon which they turned aside to know what was the matter, and found the shepherd looking upon an ugly Toad: They asked him the ground of his lamentation; He answered, I cannot but weep to consider the goodness of God, that he did not make me such a loathsom creature, and my own unthankefulness, that I should be no more sensible of it. At which one of the Cardinals was so affected, that he fell from his horse in a swoon, and coming again afterwards to himself, told his Brother; Well said St. Austin, Indocti rapiunt coelum, &c. The unlearned take heaven by violence, whilst we with all our parts and learning wallow in the mire of the earth and flesh.

Natural beings are as spades, wherewith we may open the mines, and dig out spiritual riches. He that hath a gracious fancy, may like the Bee suck honey from every flower in the garden of the crea∣tion, and climb up by the stairs of the meanest creature to the Supream and Infinite Creator. All objects to a wise Christian may be wings to mount him up to heaven. As the old Romans when they saw the blew stones thought of Olympus, so the holy per∣son by every work is elevated to admire some excel∣lency in the workman.

There is a threefold aspect which men cast up∣on the Works of God, according to the differ∣ence

of their eyes, or the degrees of their under∣standings.

1. Ordinary and vulgar persons, who differ little from Brutes, and behold the face of nature as beasts do a picture, onely viewing the outside and sur∣face of it rudely and superficially, never considering any art or curiosity in it. As the Horse and Mule which have no understanding, they view and drink of the streams, but mind not the purity or clarity of the water or the fountain whence it floweth; these look on Gods works at best, but as passen∣gers on a clock to know the time of the day, but take no notice of the wheels and poises, and their se∣veral motions and contrivances.

2. Schollars and Philosophers, who go a step higher and view this picture somewhat exactly, as Artists contemplating its curious wormanship, its pro∣per colours, comely features, and rare composure of the whole with admiration. As Nicotratus that told the Country man who wondred at his wondring at the exact piece of Helena drawn by Zeuxis, If thou hadst my eyes thou wouldst be affected as I am.

3. Christians and spiritual men, who move above the Philosopher and most skilful Naturalists in their own sphere, these look on the face of nature with a spiritual eye, as a lover on the Picture of her belo∣ved, delighting more in the resemblance then the table; contemplating the matchless Power, em∣broidered Wisdom, and infinite Goodness of their God which appear in his creatures. These are the men that can turn the stones and dirt of the streets, yea the snakes and serpents of the earth into bread

for their souls; if they should be denied the Scri∣pture (which God forbid) they can fetch spiritual food out of the creature. The Heron findeth her food in lakes and rivers, and picks it out with her long bill where other birds can get none: So saith Hesychius, the Christian by meditation can get food for his soul, where others that understand not this duty starve.

Our blessed Saviour teacheth us to see the face of heavenly things in earthly glasses,* 1.14 and to make a ladder of the creatures whereby we may ascend to heaven in our thoughts. He hath set us a pattern that we should follow his steps: What ho∣ney of profit and pleasure doth he t••ach us to draw from all the flowers and weeds too that grow in the garden of the Creation! He in∣structeth his Disciples by Lillies growing, and seed sown in the field; by trees and vines in the Orchard and Vineyard, by pearls, treasure, tares, leven, mustardseed, water, bread, nets, fish, salt, oyl, lamps, and as at Cana in Galilee turns all this water into wine, as well for their imitation as informati∣on. A mean Scaffold may serve to rear up a goodly building; and an ordinary creature may afford mat∣ter for excellent meditations. God likens himself to many, to shew that there is something of him in all; He compares himself to a Builder, to a Buckler, to a Castle, a Captain, to a Fortress, to a Fountain of living water, to an helper, to health, to an Habitation, to Light, to Life, to a rocke, a refuge a reward, to a shadow, a shelter, a shield, to a Lion, an Eagle, a Leopard, a Bear, to fire, dew, a moth, the Sun, and why? but to teach us to read

him in his creatures; In Heaven the Christian shall know God and all the creatures in him, but on earth we must learn to know him by them.

God hath given us three Books, which we ought to be studying whilst we are living. The Booke of Conscience, the Booke of Scripture, and the Book of the Creature; In the Book of Conscience we may read our selves, in the Book of the creature we may read God, in the Book of Scripture we may read both God and our selves. The great God sets us excellent lectures in the volume of the creation. Though this Book hath but three leaves in it, Heaven, Earth, Sea, yet it teacheth us many rare lessons; If we think of the visible Heaven, and behold those great lights of the world; how swiftly they move in their proper orbes; how unwearied they are in their perpetual courses; how they fail not a minute of their appointed time, nor wander an inch out of their designed way; how they divide the day and night, and the several seasons of the year; how they bless the earth with their smiling aspects, and keep the inhabitants of this lower world from finding it a Dungeon by their enlightning beams; we may therein discover the wisdom and power of its maker, and cry out with David, Psa. 19. 1. and 8. 2, 3. The Heavens declare the glory of God, and the firmament sheweth his handy-works; When I consider the heavens, the work of thy singers, the Moon and Stars which thou hast made; What is man that thou art mindful of him, or the son of man, that thou dost thus visit him? O Lord, our Lord, how excellent is thy name in all the earth?

and thy glory above the heavens! What rare fruit may a soul gather from these celestial trees! if the porch of Heaven be such a curious piece, the work of his fingers, i. e. an elaborate piece of em∣broidery, how curious is the Palace within! If the outward Court be so glorious, how glorious is the holy of holies! If light be so sweet, and it be so pleasant a thing to behold the Sun, how sweet is the light of my Gods countenance, and how pleasant is it to behold the Sun of righte∣ousness! O what a blessed day will that be, when the light of the Moon shall be as the light of the Sun, and the light of the Sun as the light of seven days, when all beleivers shall shine as the Sun in the firmament of their Father! Lord, thou speakest to the Sun, and it riseth not, to the Moon, and it standeth still; Why should not thy Servant be as obedient to thy command, even when it is against my natural depraved course! O speak but as power∣fully to thy poor creature, and he will as readily obey thy pleasure!

If we look a little lower, to the clouds, and meditate on them in their natural cause; thin vapours exhaled by the Sun, in their principal use, to drop fatness on the earth, in the tenuity and smalness of their bodies, the weight and great∣ness of their burdens, the waters in them being like lusty children, encompassed onely with a tender film; how they are tossed too and fro, hurried hither and thither with tempestuous winds, and yet burst not in pieces through lack of vent, nor sink under the heaviness of their load, nor leak out one drop, till the hand of their Master

unstop their bottles; may well admire that infinite invisible power that upholds and governs them, and say as Eliphaz of their author; He doth great things, and unsearchable, marvellous things with∣out number; for he giveth rain upon the earth, and sendeth water upon the fields, Job 5. 9, 10. What excellent water may I distil with the limbiks of the clouds! If the favour of a Prince, be as a cloud of the latter rain (Prov. 16. 15.) so refresh∣ing and comforting, what is the favour of the King of Kings! As the clouds mask the Sun from the ••ight of Mortals, so doth sin hide the smil∣ing countenance of my God from the view of my poor soul. As the Cloud is consumed and va∣nisheth away, so he that goeth down to the grave, shall come-up no more; If showres from above make the earth soft and fruitful; surely the showres of heavens grace would make my hard and barren heart both tender and abundant in holiness; Lord, whilst I am in my journey towards my heavenly Ca∣naan, let thy good spirit be my pillar of cloud to direct me; Suffer me not to be as a cloud without water; Do but say unto me, I have blotted out thy transgressions as a thick cloud, and I will bless thee for ever.

If we look to the earth and view her well, though she hath been called, and counted the vilest and grossest of the elements, we shall finde her a glorious body, and not in the least degree a dis∣paragement or disgrace to her maker. Take her inside, and she is curiously and wonderfully made. Her Center like the heart is seated in the most con∣venient place, for the benefit of every part;

Her several channels under ground, as so many veins, do convey her pure, though pale blood, for the animating and actuating (as it were) every mem∣ber; Though her wealth lyeth deep, and much of it was never discovered to any mortal, yet what rare jewels, and rich mettals have been seen in her very guts and garbage; Take he•• ••••••side and that cloathing will be found better then of wrought gold; Her Garment is richer in any part of it, then Solomon in all his royalty; The fine linnen of Egypt, silks of Persia, and curious works of Turkey, are exceedingly inferior to her daily at∣tire; She is covered with the costly curious A••ras of Hearbs, and Plants and Flowers; embroydered with variety of all sorts of colours, perfumed with the most fragrant and delightful odours; She is at∣tended by Birds and Beasts of several orders, that all in their proper ranks, move too and fro, ac∣knowledging their engagements to her; O who is like that God that hath made himself such a foot-stool! If his foot-stool be so glorious, how glorious is his throne! But besides all this, he that shall ponder the fruitfulness and fecundity of her Womb, her unweariedness in bringing forth, her wonderful care of her off-spring, in bringing them up, providing them all, though of different kinds, food sutable to each of their natures whilst they live, and receiving them kindly into her bosome and embraces when they die, and all else are weary of them, may well cry out by way of admiration; O Lord, the earth is full of thy good∣ness, The earth is full of thy glory! What rich mines may I dig out of the bowels of the earth? when

my God is angry, the earth shakes and trembleth, and the foundations thereof are moved; and shall not my flesh tremble for fear of the God of the whole earth, and my soul be afraid of his righteous judgements! His hand hath laid the foundation of the earth, and his right hand hath spanned the Heavens •• when he calls they stand up together, and shall not I hear his call, and obey his command! Lord, if the earth be thine, and the fulness there∣of, the world and all that dwell therein; Whose then am I? Surely thine; O help me to disown all title to my self, to quit all my interest in my self, and to live as one that is not his own, but the Lords; the earth is full of thy riches, let my heart be full of thy righteousness, and that will turn earth to me into heaven, whilst I am full of thy likeness and thy love.

If we consider the Ocean, that amazeth a be∣holder with its fierce countenance, and seems to have neither banks nor bottom; how it threatens the earth with its boysterous billows, as if it in∣tended to swallow it up in a moment, and yet when it hath swoln it self to the height of its pride, and its insulting waves have shewed their teeth, how soon it retreats, like a coward, as if it were afraid of the smallest worm, and had al∣ready outgone its bounds and commission! what innumerable Fish, both small and great, take up their chambers in the waters, and finde their food in the jaws of that devourer! what multi∣tudes of massy Vessels she fetcheth off from one Island, and carrieth upon her back as a Porter his burthen, and sets them down safe at another;

how she playeth with them, what frights she puts them in by the way, as men do little children, tossing them up to heaven, and then throwing them down again, as if her belly should be the certain place of their burial, and after all her frowns and fury, refresheth them with her smiles and favour, and doth but prepare them thereby to salute their harbour with the greater joy and gladness! how she sendeth out of her store-house provision, for the several families of the world, furnishing the several pipes and aquaeducts of the earth with fresh springs and streams, for the comfort of Man and Beasts; If we but confi∣der these things, what cause shall we have to say with the Psalmist, They that go down into Ships, see his wonders in the deep, and with those Mari∣ners, What manner of man is this, whom the Winds and the Seas obey? What manner of God is this, who gathereth the waters of the Sea together, and layeth up the Floods in store-houses, who shutteth in the Ocean with bars and doors, and saith, Hitherto shalt thou come, and no further, and here shall thy proud waves be stayed, who puts a bridle in the jaws of such a monster, and when she threatens no∣thing but death and destruction puls her in, and makes her retreat to her own den without doing the least hurt? O what a God is this, whom the rugged blustring winds, and raging boistrous seas obey! What excellent conclusions may a Christian gather from such premises! Do the Winds and Seas obey God as stubborn and surly as they are, and shall not I obey him? Are they kept within their banks, and shall not I be kept within my bounds? Lord,

thou stillest the noise of the Seas, the noise of the Wa∣ters, and the tumults of the people; O why dost thou not quiet the headstrong passions in my breast?* 1.15 Thou observest how they roar and make a noise continu∣ally, what frightful stormes they raise within me; If thou wouldst but say to them in their height and heat; Peace, be still, there would presently ensue a calm. O suffer not these high winds to overturn me, nor these swelling waters to overwhelm me; I am even ready to sink, save me Master, or I perish.

Thus a Christian may consider the works of God either collectively or severally, both in their insides and outsides, to his marvellous advantage. As the Rabbies say of the Word, I may say of the Works of God, Turn it over, and over, and over again, for all is in it; Turn them over, and over, and over again, for all is in them. There is wisdom in them, in their variety, diversity of natures, subordination and ser∣viceableness each to other; O Lord, how marvel∣lous are thy works? in wisdom hast thou made them all. There is Power in bringing with a breath the whole Creation out of the barren womb of no∣thing; He spake and it was done, he commanded and it stood fast. There is Mercy in providing so boun∣tifully for every of his creatures, The whole earth is full of thy goodness. There is Faithfulness in uphol∣ding all things in their being; Thy faithfulness is un∣to all generations, thou hast established the earth, and it abideth; yea mercy and truth meet together. Thy mercy, O Lord, is in the heavens; and thy truth reach∣eth unto the clouds. Every of Gods works is so profitable, that as the Aromatick fruit, not onely

the kernel is a Nutmg, but the skin of it is Mace. As in a fair suit of Arras, though the hangings never appear to their full advantage, but when they are opened in all their dimensions, and seen together; yet a small shread may assure you of the excellency of the colours, and richness of the stuff; So though the Divine Perfections would appear most in their beauty and glory, if we were able at one view to behold the whole world in its several eminencies and beauties, yet a little part of it may speak the worth and richness of the whole. It was an ho∣nest speech of a Monk, who being asked how he could endure that life without the pleasure of books? answered, The nature of the creatures is my library, wherein when I please I can muse upon Gods deep Ora∣cles. The Egyptians were instructed by Characters and Hieroglyphicks; by something presented to the eye, notions were represented to the understand∣ing.

Reader, it is thy priviledge that thou mayst per∣form this duty in any place: No sight, no sound but may afford matter for meditation. If thou walkest in thy garden thou mayst turn it into an Eden by delightful meditations; Dost thou behold the flowers standing in their ranks, what a goodly shew they make? thou mayst think what a lovely ••ight it is to see Christians contînuing in those se∣veral places and stations in which God hath set them. Some flowers open and shut with the sun; so doth the Christian observe the shining and with∣drawing of the Sun of righteousness. Some flowers dye, having a worm gnawing their root; so will all hypocrites wither and come to nothing, not∣withstanding

their gaudy shew. Flowers are ten∣der things, and must be charily lookt to, or they fade away, so Saints, if the Spirit of God were not choyce of them, and ever watchful over them, would perish. How lovely are flowers to the eye? how pleasant to the taste? how soft to the touch? what ornaments to an house? How amiable are the children of God to those that have eyes to see his image on them? how fragrant is the smell of their Spiknard, and Calamus, and Cassia? what a grace are they to any Family or Society? Dost thou walk into thy Garden to observe how thy flowers thrive?* 1.16 so Jesus Christ goeth into his garden to see how his plants flowrish: Thou wilt not allow any weeds or barren flowers in thy Gar∣den; and Jesus Christ will not permit such wicked unprofitable ones in his Church. Flowers are love∣ly and beautiful one day, and withered and fallen off the stalk the next;* 1.17 so man is a comely living creature one day, and a deformed corps the next. Thus a Saint may make every flower like the Gilly-flower, cordial to him.

If thou walke••t by a River, thou mayst change the water there into spirits by meditation. How fitly may thy thoughts be raised by that object, to the cleansing, refreshing properties of the Word of God, to the water of life, to the Well of salvation, to the river, whose streams make glad the City of God, to the rivers of pleasures at Gods right hand for ever∣more! The same water, which being liquid, is pe∣netrated with an horse hair, will bear the horse himself when hard frozen: So those threats and judgements of God which penetrate deep into the

tender consciences of the regenerate, enter not at all into the hearts of carnal men, hardned by custom in sin; and hence thou mayst gather the reason whence the sword of the Word, that in some divideth the joynts and marrow, in others glanceth only, or reboundeth, not making the least din•• or impression upon their frozen adamantine hearts. If thou art eating and drinking, thou mayst feed thy soul as well as thy body, by meditating on the meat that endureth to everlasting life, on that flesh which is meat indeed, and that blood which is drink indeed. Thou mayst think, if my outward man need food, and without it cannot subsist, surely spiritual food is as needful for my inward man, and without it that will starve; If a famine of bread and water be so dreadful, that the tongues of men cleave under it to the roof of their mouths, and their countenances become as black as a coal, how dreadful is a famine of the Word of the Lord! If natural food be so pleasant and savoury to my taste, surely spiritual food is sweeter then the honey and the honey comb. If all the labour of man be for his belly, what labour doth the soul de∣serve? If the ordinances of my God now are so pleasant to me, that my soul is even filled as with marrow and fatness, and refreshed as with Wine on the Lees, well refined, what a blessed day will it be, when I shall eat bread in the Kingdom of Heaven, and drink new wine in my Fathers Kingdom! O blessed are they that are called to the Marriage Supper of the Lamb.

If thou beholdest thy candle, thou mayst con∣sider how that light which makes small shew in

the day, yeilds a glorious lustre in the night, not because the Candle hath then more light, but be∣cause the Air hath then more darkness; so that holiness and grace which in a day of prosperity and life seems of small worth and price, in a night of adversity and death, will be of infinite value: Or thus, I set up this candle to help and direct me about my business; so God sets up the candle of my life, and affords me the light of his word for me to work out my salvation, not to play by them: Or thus, this candle is spending it self for my good; so I should be willing to spend and be spent for the good of others souls: Or, this Can∣dle is always consuming, and will at last be quite wasted; so is my life daily wearing away, and ere long will be quite extinguished: The great Candles whilst they burn, make the greater light, but when they go ou•• leave the greater stench; So ungodly men, the greater they are, the more they shine with glory whilst they live; but when they die, leave the more stinking savour behind them. If thou art putting off thy cloaths, thou mayst ponder thy duty to put off the old man, which is corrupt according to his deceitful lusts, and to put off the works of darkness; as also that ere long thou shalt put off thine earthly taberna••le. Art thou lying down in thy bed? thou mayst think of thy grave, wherein thou must shortly lye down, and never rise up till the morning of the resurrection. Is the night dark? thou mayst me∣ditate thence on the darkness of thy mind natu∣rally, of the works of darkness, of the blackness of darkness for ever. Ah! what a dark dungeon is

Hell, where not the least spark of light appears, though so much fire! My night will end, but sinners evening will find no morning. If a bed be so refreshing to my wearied body, how refreshing is a Redeemer to a wearied soul? How lovingly he inviteth me, Come to me all that are weary, I will give you rest! and how refreshing will tha rest be, which remaineth to the people of God! When thou wakest in the morning, thou mayst say with the Psalmist, When I awake, I shall be satisfied with thy likeness; or, When I awake I am still with thee; or, rouse thy self up with, Awake to righteousness and sin not; Awake thou that sleepest, arise and call upon thy God. When thou art rising, thou mayst meditate on the Churches garment of needle work, the fine linnen of the Saints righteous∣ness, thy putting on the new man, created after God, in righteousness and true holiness, thy put∣ting on that most excellent cloathing which is for warmth, for ornament, and defence, the Lord Iesus Christ. Dost thou look on the glass to dress thy self? think of the glass of Gods law, how necessary it is daily to look into it, for the dis∣covery of thy spiritual spots and filth. Dost thou wash thy hands? O wash thy heart from wickedness, and forget not that great laver of the blood of Jesus Christ. Doth thy stomach call for some food? think of thy spiritual appetite, and how savoury it will make the dainties of Gods house to thee. They did all eat of the same spiritual meat, and they did all drink the same spiritual drink; they drank of that spiritual rock that fol∣lowed them, and that rock was Christ. Art thou

to go about buying or selling, or worldly bar∣gains? take some thoughts of buying that one Pearl of great price, which the wise Merchant sold all he had to purchase, of buying that gold of grace, and fine linnen of the Saints righteousness, Mat. 13. 44. Rev. 3. 18. Amongst all thy gains and gettings, consider What will it profit a man to gain the whole world, and lose his own soul, or what will a man give in exchange for his soul! If the gaining a little silver or gold be worth so much time and pains, how much is holiness and heaven worth? surely ten thousand times more. Art thou in the day to take a journey, thou mayst consider, I am but a Pilgrim and Stranger in this earth; I am every day travelling towards my long home; I have no abiding City here, but look for one that is to come, whose Builder and Maker is God; O that I could prepare for it, and daily make some progress towards it. Art thou to spend the day in thy Shop, or fields, and a∣bout many businesses? think on that of Christ; Martha, Martha, Thou art careful and troubled about many things, but one thing is needful, and Mary hath chosen the good part, which shall never be taken from her. This Reader, were an ex∣cellent improvement of thy time in solitude, by such occasional meditations, which are obvious to ordinary understandings.

SECT. V.

3 1.18THirdly, If thou wouldst exercise thy self to godliness in solitude; Mind solemn and set me∣ditation.

In the former head I advised thee to Oc∣casional, in this, to Deliberate meditation. Here∣by thou wilt not onely prevent those covetous, am∣bitious, lascivious thoughts, which otherwise might crowd in upon thee, and pollute thee, but also exceedingly further thy soul in holiness. Occasio∣nal meditations do some good, but these much more, as making a greater impression upon the soul, and abiding longer with it. They differ as a taste and a full meal, as a sip and a good draught. Occasi∣onal meditations are like loving strangers, that afford us a visit, but are quickly gone. Delibe∣rate meditations are as inhabitants that dwell with us, and are longer helpful to us. The former as the morning dew, do somewhat moysten and re∣fresh the earth, but quickly passeth away; The latter as a good showre, soaks deep, and conti∣nueth long. Because this is of great weight, I shall acquaint thee what solemn meditation is, and then give thee a pattern of it.

Solemn meditation is a serious applying the mind to some sacred subject, till the affections be warmed and quickened, and the resolution heightned and strengthned thereby, against what is evil, and for that which is good.

There are five things in this description.

• 1. It is an application of the mind; The un∣derstanding must be awake about this duty, it is not a work to be done sleeping. If the mind be not stirring, the affections will be nodding. The understanding in this, is (as it were) the Master-workman, if that be out of the way, or missing, the ser∣vants of the affections will be idle, and stand still. Tis by this Sun that heat is conveyed to the lower world

• Darkness like the night is accompanied with damps and cold. The Chariot of light is attended with warming and quickening beams.
• 2. It is a serious applying the mind. Too quick di∣gestion breeds crudities in the mind as well as in the body, and doth often more distemper then nourish. There must be a retentive faculty to hold fast that which nature receiveth, until a through concoction be wrought, or little strength will be gotten by it. Hereby it differeth from occasional meditation, which is sudden and soon vanisheth; this calls at the door, salutes us, and takes its leave; that comes in and stays some time with us. Occasional medi∣tation is transient, like the dogs of Nilus, that lap and are gone; set meditation is permanent, it (as the Spouse beg'd of Christ) lodgeth all night between the breasts. This duty cannot be done unless the mind be kept close to it; the person that is negli∣gent, cannot do this work of the Lord. Things of importance are not to be hudled up in haste. Loose thoughts, as loose garments, hinder us in our busi∣ness. We need as much our hearts united to think of God, as to fear God. Short glances do little good, it is the abiding influence of the sun that turns the earth into silver and golden mettal. It is not once dipping the stuff into the Dy-fat, but frequent do∣ing it, that giveth the pure scarlet colour. The true Mithridate, which is so cordial and opening, is long a making. The yellow wax lyeth long in the beams of th•• Sun before it changeth its colour, and attaineth a virgin-like whitness and purity. He that rides post, though he wearies himself in travelling from place to place, is less able to give an account

• of the Country through which he passeth, then he that is more slow in his course but more constant in his abode; Omnis festinatio caeca est, saith Seneca. Tis much blowing that makes the green wood to flame.
• 3. It is about some sacred subject. As good meat and drink breed good blood, so good subjects will breed good thoughts. There is abundant matter for our meditation; as the Nature or Attributes of God, the States and Offices of Christ, the three-fold state of man, the four last things, the vani∣ty of the creature, the sinfulness of sin, and the love and fulness of the blessed Saviour, the Divine Word and Works; out of these we may chuse som∣times one thing, sometimes another to be the par∣ticular subject of our thoughts, Exo. 15.11. Ps. 1.1. and 119.148. Pro. 6.22. 1 Tim. 4. 13. To undertake more then one at a time, will deprive us of the benefit of all. Too much food will rather destroy then encrease the natural heat: A little wood may help that fire to burn, which a great quaintity would smother. Whilst the Dog runs after two Hares, now after one, and presently after the other, he loseth both. Many subjects, as a press or crowd of people do but hinder one another. Those streams are strongest which are most united. Greediness of appetite, and receiving too much food weaken∣eth digestion. Simples are most operative, mix∣tures and compositions are often used to allay their force.

  When thou hast fixt upon the subject, meditate (if it may be) on its causes, properties, effects, titles, comparisons, testimonies, contraries, all will help to

• ...

  illustrate the subject, and to quicken and advan∣tage thee; they do all as so many several windows let in those beams which both enlighten the mind and warm the affections: but they must be con∣sidered in their places and methodically. The parts of a Watch jumbled together serve for no use, but each in their order make a rare and useful peice.

• ...

  4. It is that the affections may be warmed and quickned: Our hearts and affections should answer out thoughts, as the eccho the voyce, and the wax the character in the seal. If our meditations do not better our hearts, they do nothing: Whilst they swim in the mind, as light things floating on the waters, they are unprofitable, but when they sink down into the affections, as heavy and weighty things, making sutable and real impressions there, then they attain their end. Our design in medi∣tation must be rather to cleanse our hearts, then to clear our heads. Whilst I was musing the fire burned. We strike fire by meditation to kindle our affecti∣ons. This application of the thoughts to the heart is like the natural heat which digesteth the food, and turneth it into good nourishment.

  When we are meditating on the sinfulness of sin. In its nature, its contrariety to God, his be∣ing, his law, his honour; its opposition to our own souls, their present purity and peace, their future glory and bliss. In its causes, Satan the wicked one its Father, the corrupt heart of man its Mother. In its properties; how defiling it is, filthiness it self; how infectious it is, overspreading the whole man, polluting all his natural, civil, spiritual actions,

• ...

  making his praying, hearing, singing an abominati∣on; how deceiving it is, pretending meat, and in∣tending murder. In its effects; the curse of God on all the creatures evident by the vanity in them, the vexation they bring with them, in the anger of God on sinners, apparent in those temporal punishments, spiritual judgements, and eternal ••or∣ments which he inflicteth on them; I say, when we meditate on this we should endeavour to get our hearts broken for sin, ashamed of sin, and fired with indignation against sin. O what a wretch am I (should the soul think) to harbour such a Traytor against my Soveraign! What a fool am I to hug such a serpent in my bosom! What sorrow for it can be sufficient! What hatred of it is enough! What watch∣fulness against it, what self abhorrency, because I have loved it, and lived in it, can equal its desert! O that I could weep bitterly for the commission of it, and watch narrowly for the prevention of it, and pray-fer∣vently ••or pardon of it, and power against it! How much am I bound to God for his patience towards so great a sinner! How infinitely am I engaged to Christ for taking upon him my sins! Twas infinite conde∣scention in him to take upon him my nature; but O what humiliation was it to take upon him my sins! What life can answer such love? what thankefulness should I render for such, grace such goodness! The close applying of our meditations to our hearts, is like the applying and rubbing in oyl on a benummed joynt, which recovers it to its due sense. He that omits it, doth as a chapman that praiseth ware and chea∣pens it, but doth not buy it, and so is never the better for it. David proceeds from meditation of

• ...

  Gods works, to application of his thoughts, Psal. 8.2,3,4. When I consider the heavens, the work of thy fingers, &c. What is man that thou art mindful of him, and the son of man that thou dost thus visit him?

• 5. It is a serious applying of some sacred sub∣ject that his resolutions may be strengthned against evill, and ••or good. The Christian must not onely pray his good thoughts, but practice them; he must not lock them up in his mind, but lay them out in his life. A Council of war or of State is wholly use∣less if there be none to execute what they determine. That Kingdom flourisheth best where faithful ex∣ecution followeth sound advisements: Therefore the Heathen pronounced that City ••afe which had the heads of old men for consideration, and the ••ands of young men for execution. Action with∣out consideration, is usually lame and defective, consideration without action is lost and abortive. Though meditation, like Rachel, be more fair; ex∣ecution, like Leah, is most fruitful. The beasts un∣der the law were unclean which did not both chew the cud, and divide the hoof. Ruminatio ad sapi∣entiam, fissa ungula pertinet ad mores; Chewing the cud signifieth meditation, dividing the hoof an holy conversation, without which the former will be unpro∣fitable, saith Austin.

Reader, Hast thou thought of the beauty and excellency of holiness, in its nature, its conformi∣ty to the pure nature, and holy commands of the blessed God, in its causes, the Spirit of God its principal efficient, the holy Scriptures its instru∣mental; In its names, its the image of God, the di∣vine nature, light, life, the travel of Christs soul, grace,

glory, the Kingdom of heaven: In its effects or fruits; how it renders thee amiable in Gods eye, hath the promise of his ear, is entituled to pardon, peace, joy, adoption, growth in grace, perseverance to the end, and the exceeding and eternal weight of glory, and hast applied this so close to thy heart, that thou hast been really affected with its worth, and wished thy self enriched with that jewel, though thou wert a beggar all thy life; and resolved with thy self, Well, I will watch, and weep, and hear, and pray, both fervently and frequently for holiness; I will follow God up and down, and never leave him till he sanctifieth my soul! Now I say to thee, as Nathan to David, when he told him of his thoughts and resolution of building a temple; Do all that is in thine heart, for God is with thee, 2 Chron. 17.2. or as God to Moses, concerning the Jews; They have well spoken all that they have said; O that there were an heart in them to keep my commandments! Its well thou art brought to any good purposes; but it will be ill if they be not followed with perfor¦mances. Good intentions without suitable actions, is but a false conception; or like a piece charged without a bullet, which may make a noise, but doth no good, no execution. Indeed there is no way bet∣ter to evidence the sincerity of thy intentions, then by answerable actions. David was good at this, I thought on my wayes, there was his serious conside∣ration; and turned my feet to thy testimonies, there is his holy conversation. So again, I will meditate on thy precepts, and will have respect to thy testimonies. Tis in vain to pretend, that like Moses, we go into the mount of contemplation, and converse with

God, unless we come down as he did with our faces shining, our conversations more splendent with holi∣ness. This, saith the cheif of the Philosophers, will a man to perfect happiness, if to his contemplation he joyn a constant imitation of God in wisdom, justice and holiness.

Thus I have dispatched those five particulars in meditations; The first three are but one (though for methods sake to help the Reader, I spake to them severally) and are usually called Cogitati∣on, the other two Application and Resolution; Co∣gitation provides food, Application eats it, Resolu∣tion digests it, and gets strength from it; Cogita∣tion cuts out the sute, Application makes it up; Resolution puts it on and wears it; Cogitation bet∣ters the judgement, Application the affections, and Resolution the life. Its confest, this duty of set meditation is as hard as rare, and as uneasie as extraordinary, but experience teacheth that the profit makes ab••nd••nt recompence for our pains in the performance of it. Besides, as Milstones grind hard at first, but being used to it, they grind easily, and make good flower; so the Christian wholly disused to this duty, at first may find it some what difficult, but afterwards both fa∣cile and fruitful.

Reader, to help thee herein, I shall give thee an example, though I would desire thee to remember that the advantage of meditation is rather to be fel•• then read; He that can paint Spikenard, or Musk, or Roses, in their proper colours, cannot with all his Art, draw their pleasant savo••r, that is beyond the skill of his pencil.

Let us, O my soul, a little retire out of the worlds company,* 1.19 to converse with the word of thy God. I cannot but hope the malefactour hath an high esteem for that Psalm of mercy, without which he had lost his life. I have reason to be∣lieve that thou hast no mean value for that Gospel of grace, and the graece of that Gospel, without which thou hadst lost thy soul, thy God, thy joy, thy delight, thine all, and that for ever; yet sure I am, the price thou sets on it, is far in∣feriour, to the worth of this Pearl, and besides, I have observed of late (whe••her partly because of its constancy with thee, things common, though never so necessary and excellent, being less va∣lued then meaner things that are rare, or cheifly because of thy old seeming friend, or rather real enemy, thy flesh within thee, that never speaks well of it, because of its contrariety to the word, from which it hath received its deaths-wound, and therefore would die as the Thies on the Cross, spit∣ting out its venome and malice at it, or what ever be the cause, I perceive too much) thou be∣ginnest to decline in thy respect to it, what else doth thy backwardness to read it, thy carelesness in minding what thou dost read, and thy negle∣gence in practicing it signifie; Therefore let us take a turn or two together, and argue the case, lest it be argued against thee in an higher Court, to thy cost, and I charge thee before the dread∣ful God, at whose judgement seat thou art to stand or fall for ever, that thou attend to me seriously, and not dare to give me the slip, till the whole be debated, for it is not a vain thing, but i•• for thy life.

* 1.20What is this Word which thou art so prone to despise? Consider it, O my soul, First, in its Causes, and then tell me whether the child be not worthy of love and esteem in the superlative degree for his parents sake.

1 1.211. Its Principal Efficient cause, is the glorious and supreme Majesty of Heaven and Earth, the Spring and Fountain of all excellency and perfection; All Scripture is given by inspiration of God. Its the Word of the Lord, the Breath of his Mouth, the Law of his Lips; whoever were the Pens or Scribes, his Mind indicted, and his Hand wrot eve∣ry sentence in it. What a word must that be, which is the result of infinite•• wisdom? How pre∣cious are those Tables which are the writing of God himself? How glorious is that beam of light which was darted from this Sun to whom a whole Fir∣mament of Suns were worse then perfect darkness? If the breath of a man be so sweet that his doctrine drop as the rain, and his speech distil as the dew; If the heart of a man can indict a good matter, and his tongue resemble the pen of a ready writer; O what is the speech of the tongue of a God! Never man spake as he spake, his enemies themselves being judges.* 1.22 The Queen of Sheba came from the ut∣most parts of the earth, to hear the wisdom of Solomon, and blessed those Servants that waited at his Table and heard his wisdom; But loe, O my soul! A greater then Solomon is here; How blessed are they that wait at his Gates, and that watch at the Posts of his doors!

2 1.232. The Pen-men and Scribes of it were men of choice gifts and graces. Some of them were like Saul,

higher by the head and Shoulders then their bre∣thren in the fear and favour of God; As Moses the meekest man upon the face of the earth; David the sweet singer of Israel, a man after Gods own heart; Solomon, who excelled in wisdom all that were before him, or came after him; Isaiah of the Blood-Royal, an Evangelical Prophet, or Pro∣phetical Evangelist, whose prophesie is clean and clear, and curiously garnished with all kind of Rhetorick; Iohn the beloved Disciple that leaned on the bosome of Iesus; Paul who was wrapt up into the third Heavens, and as famous for active and passive obedience, as any in the world in his days; All of them were men extraordinarily inspired, and assisted by the Spirit of God. Not onely the notions, but the very phrases and words were imprinted on them, and infused into them by God himself. The writings of some Naturalists have been bought at a great price, and thought worthy to be presented to great Princes; but the best of them, (though the Prophesie of the Sy∣bills, which the Heathen so highly esteemed, be included) is but a bundle of folly and vanity to this book; Prophesie came not of old time by the will of men, but Holy Men of God spake as they were moved by the Holy Ghost. O how excellent must that Scripture be, of which such incomparable persons were the Pen-men or Aman••enses, and to whom the infinite wisdom of God, did dictate e∣very word?

3. The matter of them is heavenly and divine,3 1.24 the epitome of all equity and righteousness, the compendium of whatsoever is fit to be beleived or

practiced. The Scripture is a perfect rule, both for faith and manners; It informeth us fully in our carriage towards God, and towards men; how we ought to walk in all relations and conditions; it for∣biddeth evil, all evil, in the very thoughts; it commandeth good, whatsoever is good, in the whole course of our lives; It speaketh of such things as are far above reason, and yet nothing that is contrary to reason. The truths delivered in it, are many of them such as no humane or created capacity could have possibly invented, yet such as are all agreeable to a rational understanding. It would have exceeded the wisdom of an Angel•• to have thought of such a sweet mixture of justice and mercy, as is discovered in the Gospel, about the redemption of fallen man; It teacheth the na∣ture and excellency of God, the trinity of persons, the unity of essence, the immensity of all his at∣tributes, how he is infinite in his being, wisdom, knowledge, holiness, mercy, and faithfulness; how he is a pure act, without the least passion; a perfect being, uncapable of any addition; eternal, without either beginning or ending; immutable, without the least alteration; incomprehensible, be∣yond all co••ceptions; omnipresent, without any circumscription; It instructeth us in the person, and offices, and states of the blessed Redeemer, how he being the Son of God, was partaker of the humane nature, that the Sons of men might be partakers of the divine nature. How God and Man were united in one person, that Man and God might be united in one Covenant; How the eter∣nal God married our natures, that he might exalt

his boundless grace in marrying our persons; How man was the debtor, God-man the surety, who made satisfaction to God the Creditour. How he was born of a mean woman, that we might be born of the most high God; he was tempted, that he might conquer Satan for us, and succour us when tempted by him; what a life he led, filled with miracles and miseries; what a death he died, embittered with shame and pain, and all that we might be exalted to eternal honour and pleasure. How he triumphed over Death, the Grave, the Curse of the Law, Satan and Hell, in his Resurrecti∣on, and ascended into Heaven, leading Capti∣vity Captive; appears in his Fathers presence, plead∣ing his death, as the prise of his Chosens fafety and life, sitteth at his right hand, and ever liveth to make intercession for us. Its precepts excel all the commands, and Statutes, and Laws, that ever were in the World, in purity and justice, and goodness, much more then the Firmament of Stars, doth a Wisp of Straws; Its promises are exceed∣ing great and precious, of special efficacy, super∣lative excellency, and unquestionable certainty. In a word, the Scripture hath all in it, requisite either for counsel or comfort, for necessity or delight, for knowledge or action, for direction in life, or consolation in death.

3. The form of the Scripture renders it worthy my highest esteem,3 1.25 and hottest affection.

1. Its inward form is,1 1.26 That perfect correspondence and agreement between the commands and promises laid down in the word, and that infallible and cer∣tain truth of Gods own understanding. The books

of men are sutable to their minds, and their minds being but in part sanctified, their works must be answerably imperfect; but the Lords understanding being infinitely pure and true, his word must bear some proportion to it. God is truth, without the least shadow of error; holy, without the least tittle of mixture; hence his word is certain, with∣out the smallest colour for doubts; Thy law is the truth; pure, not admitting of the least sin or darkness; Thy word is very pure, therefore doth thy servant love it. Because of its exact conformity to the eternal will of God, its called his word. As a man maketh known his mind by his words, so doth God; hence its called the mind of God, Pro. 1. 23. The Word of God, 1 Pet. 1. 15. The counsel of God, Act. 20. 27. The Oracles of God, Rom. 3. 2. The Law of God, Psalm 1. 2. Not onely in regard of its Author, which is the divine wis∣dom, but also in regard of its matter, which is the divine will.

2 1.272. Its outward form is both plain and difficult; according to Gregory, so shallow that lambs may wade in it, and so deep that Elephants may swim in it. Its stile is so plain as to encourage the most unlearned, and yet so difficult as to exercise the greatest Scholars, and most profound Rabbies. To those that are babes in understanding, the Scripture is milk; to them that are men in knowledge, the word is strong meat; Its therefore called light, the nature of which, is both to discover it self and other things also. Thy word is a light to my feet, and a lanthorn to my paths; Its a light that shineth in a dark place until the day dawn, and

the day-star arise in our hearts, Psa. 119. 105. 1 Pet. 1. 19.

It is plain in regard of fundamentals and things necessary to be known and done. What we are to believe concerning God, the mediatour, our own estate of innocency, apostacy, recovery; what we are to practise in order to salvation, are all perspicu∣ous and clear to ordinary capacities. Though there be some whose eyes the god of this world hath blinded, lest the light of the glorious Gospel should shine upon them; yet all wisdomes ways are plain to him that understandeth, 2 Cor. 4.4. Pro. 8. 9. The Scripture sheweth the greatest simpli∣city, both in words and phrases and figures, that the weakest need not be afraid of searching into it. There is such obscurity also in things not ab∣solutely necessary to salvation, that the deepest understandings need not be ashamed of reading and studying it. Peter affirmes that in the Epistles of Paul, there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some things hard to be understood. There are such abstruse texts in the word of God, that no man can make a certain comment on them. The Jews themselves confessed that in the latter end of Ezekiel, there are many things mentioned which are beyond all their ap¦prehensions, against which, and all other diffi∣culties in the Old Testament, they comfort them∣selves according to the expression of the woman of Samaria, Messias venturus est qui nobis annunci∣abit omnia; The Messias will come and tell us all things; Now the wise God seeth fit to let some truths in Scripture be dark.

• 1. To shame us for our ignorance, which is the

• fruit of our fall from him. The pride and height of man is laid low, by the profound and hard places in the Word of God.
• 2. To quicken us to diligence, in reading and me∣ditating, and comparing Scripture with Scripture. The deeper a mine of gold lyeth in the earth, the harder we must labour to dig it out.
• 3. To raise our price of the Word of God; We are apt to slight things that are easie and ordina∣ry, and to value things at the highest, that cost us dearest.
• 4. To provoke us to pray to God, that he would give us his key, whereby we may unlock this ca∣binet of precious Jewels. He onely that made the Scripture can best acquaint us with his mind in the Scripture; therefore David intreated divine light, that he might understand the divine Law, Psa. 119. 18. Open mine eyes, that I may see the wonder••ful things of thy Law.

4 1.284. The final cause of the word, will speak it full of value and worth. Namely, the glory of the great God, and the salvation of lost man. The ho∣nour of God shines more brightly then the Meridi∣an Sun, through the whole Heaven of the Scrip∣ture. The Scripture exalteth God in regard of his infinite nature and being, his transcendent excel∣lencies and perfections, his eternal decree, his works of creation and providence. It advanceth God in all his attributes, declaring to us,

• 1. His wisdom, how he is the onely wise God; the foolishness of God, is wiser then the wisdom of men; yea, that Angels themselves are fools to him. His understanding is infinite.
• ...

• 2. His Power, how he is mighty in strength, the Almighty God, to him nothing is impossible, doth what ever he pleaseth, can do more then he will do.
• 3. His mercy, how he is full of mercy, rich in mercy, the Father of mercys, hath multitudes of tender mercies, his mercy endureth for ever, hath an heighth, and depth, and length, and breadth in it which none can reach.
• 4. His Iustice, how he fails not the least in the performance of his promises, and accomplishment of his threatnings; how he will by no means clear the guilty, not the greatest of his favourites, not for the least of their offences; how he hath ma∣nifested his justice in the deluge brought on the old world, in the destruction of Sodom and Go∣morrah, in his carriage towards Apostate Angels, rebellious Israelites, his own chosen people, and the Med••atour his own Son, when he took upon him mans sin; in the instruments of eternal death, which he hath prepared in Hell for sinners, and the solemn triumph which justice shall have at the great day, and to all eternity in the other world.
• 5. His holiness, how he loaths sin with the greatest abhorrency, cannot behold the least iniqui∣ty, shoots the arrows of his vengeance against its actours and authors; will be sanctified in (or upon) all that approach him, is terrible in his holy places, forbiddeth the least complyance with sin, though but in a sudden thought, and makes it his end in his providences, ordinances, the gift of his Son, his Spirit, to make men holy. I might shew how it exalteth him in all his properties, but I pass on.

• It glorifieth him in every part of it. Its precepts and commands speak his purity and dominion, its promises and covenant speak his boundless mercy and compassion, its threatnings and comminations speak his justice and jealousie, its prophesies and predictions speak his wisdom and omniscience.

The Scripture tendeth also to the eternal good of men. It is helpful to beget a soul to Christ; Of his own will begat he us again by the Word of truth. The Word of grace is instrumental for the convey∣ance of grace, Act. 2.37. Rom. 10. 14. It is help∣ful to build the soul up in Christ; as new born babes desire the sincere milk of the word, that ye may grow thereby, 1 Pet. 2. 2. Grace is increased by the same means, by which it is generated; as the same Sun that begets some living creatures is helpful for their growth. The Word of God, of stones raiseth up children to Abraham, and of Children maketh Young men and Fathers. It is so penned, that all sorts of persons, all ranks of Christians may be directed into the way of truth, and guided by it in the way of life. It is able to make us wise to salvation: To shew the path of life, 2 Tim. 3. 15. Psa. 16. 11. As Ioshua, it leads the Israelites into Canaan. All Scripture is given by inspiration of God, and is profitable.

1. For Doctrine, Where Scripture hath not a tongue to speak, I must not have an ear to hear. Scriptura est regula fidei, Scripture is the rule of faith; Hence the Doctrine of the Apostles and Prophets is called a foundation, Ephes. 2. 20.

2. For reproof. It is the hammer of Heresies; Ignorance of Scripture, is one main cause of er∣ror;

Ye err not knowing the Scripture. By this sword of the Spirit Christ vanquished Satan, Mat. 4. 4. and the Jews, Ioh. 5.45. and Sadduces, Mat. 22.29. Lapidandi sunt haeretici sacrarum literarum argumen∣tis; Hereticks are to be stoned with Scripture argu∣ments, saith Athanasius. The Word of God hi••s that unclean bird in the eye, and wounds it mor∣tally.

3. For correction of manners; The sword of the Word pierceth the sinners conscience; like Christ to the woman of Samaria, It tells him all that ever he did, and makes him smite upon his thigh, and say, What have I done? Scripture is a glass which sheweth him the spots that are in the face of his heart and life.

4. For instruction in righteousness. It is the way in which we should walk, the rule of our spiritu∣al race: What is written on some Psalms, may be written on every Psalm and Chapter in the whole Bible, Maschil, or Psalm for instruction. Its pre∣cepts teach us what to follow, its prohibitions tell us what to forsake; Its promises are to allure us to sanctity, its threatnings to affright us from sin; the good example of the Saints speaketh as Christ to Peter, Follow thou me; the wick∣ed actions and ends of sinners cry aloud, as Ab∣ner to Ioab, Knowest thou not that it will be bitter∣ness in the end?

5. For comfort: There is no such cordial for a fainting spirit, as a promise in the Word. The Go∣spel in the Greek, is glad tidings, and not without cause; This is my comfort in my affliction, for thy word hath quickned me. When souls have been

ready to despair under the sense of their wicked∣ness, and to sink in deep waters, the Word of God hath held them up by the chin, and preserved them from drowning; Vnless thy law had been my delight, I had perished in mine affliction.

6. For salvation; the Word is called the King∣dom of heaven; partly because it revealeth Gods thoughts of such an inestimable happiness to the children of men. The celestial Canaan was terra incognita till that discovered it;* 1.29 He hath brought life and immortality to light by the Gospel; partly because it prepares the soul for heaven; the Word sanctifieth and so saveth precious souls. By filling us with grace, it fitteth us for glo∣ry, Rom. 1.16. Ioh. 17.17. Partly because it is the seed of heaven. As the Harvest is potentially in the seed, and a tall Oke potentially in an acorn; so heaven and eternal life is potentially in the Word of life. It is called The grace of God that bringeth salvation. It bringeth salvation to men, and it bringeth men to salvation.

2 1.30Secondly, Consider it, O my soul, in its pro∣perties, they will also speak its preciousness.

1. It is pure and holy, there are some dregs that will appear in the exactest writings of the best men, when they have been shaken by a critical hand; but none could ever justly fasten the least filth upon the holy Scriptures. The Word of Christ is like the Spouse of Christ; There is no spot in it. The Alcoran of Mahomet, alloweth Polygamy, promiseth sensual pleasures as the reward of his servants; but the Scripture winketh not at the least

sin, no not so much as in a motion of the heart, or a glance of the eye, and its promises are also pure and spiritual. The Doctrine of the wisest Heathen, and Philosophers, were a mixture of good and bad; Theft was no fault amongst Lycurgus Laws, but if done slily commended highly; Aristotle permitted revenge, and obscene jesting, which Scripture expresly forbids; Thy word is very pure; The words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times; There is not the least dross of evil or error in it;

• 1. Its principal Author is the original and exemplar of all holiness, his nature is the pattern, and his will the rule of purity, Exod. 15. 4. Isa. 6. 3.
• 2. The Scribes of it were holy men, moved and actuated by the Holy Ghost.
• 3. Its effect is to sanctifie and make holy, Ye are clean, through the word that I have given you.
• 4. The matter of it is holy; Its commanding part is holy; The Law is holy, just, and good, Rom. 7. 12. Its assertory part is holy, what it affirmes to be, is; what it denyeth to be, is not, Psa. 19. 7. Its promissory part is holy, both formaliter in its own nature, and effective in its end and fruit; Its Historical part is holy; other books are proper∣ly called prophane Histories, in distinction from this. The Scriptures expressions are pure, of the most impure actions; He knew her no more, men with men doing what is unseemly, Gen. 38. 26. Rom. 1. 27.

2. It is powerful; As fire it can melt the hardest mettal; As an Hammer, it can break the most stony heart, Ier. 23. 29.

1. It is powerful for Conviction; It sets mens sins before their eyes, and makes them behold their ugliness and deformity, whether they will or no; It tells the sinner as Elisha concerning the Syrian King, to the King of Israel, what he doth and saith in his bed-••hamber, in the retiring room of his heart; It makes the spirit of the stoutest sinner to tre••ble, as the leaves with the wind, and though he strives to put off his quaking fits by some humane cordials, yet he finds his soul-Ague still continuing upon him. Sturdy Murderers of Christ spring in trembling, and an earthly Felix quakes under the power of this word; This voice of the Lord is powerful, it ••hakes the Cedars of Lebanon. The batteries of the word have shaken the sensless conscience, and shattered the flinty h••art in peices.

2. It is powerful for conversion; It is able to change the nature, and turn an heart of stone, in∣to an heart of flesh; It hath many a time inlightned dark minds to see the things which they never saw, enlivened dead souls, and enabled them to stand up from the dead. The law of the Lord is perfect converting the soul; It hath dispossessed the strong man, cast him out of his strong holds, wherein he had raigned many years, and subdued the soul to another Lord and Soveraign. What hath been said of God, may be said of the Word in the hand of the Spirit; Who ever resisted its will? How powerful is that word which can make

the proudest creature that scorned former reproofs and precepts, threatnings and judgements, to cry and weep bitterly like a child under the rod; that can create the new creature, the choicest of Gods works! By the word of the Lord are the (new) Heavens (wherein dwelleth righteousness) made, and all the (glorious) host thereof, (of sparkling graces) by the breath of his mouth.

3. Its powerful for conquering spiritual enemies; The noble victories atchieved by the Lords Wor∣thies, are most of them obtained by this sword of the Spirit; Whole armies of sins have been dis∣comfited and forced to flie before the face of this weapon. God hews these by his Prophets, and slays them by the word of his mouth. This word like the rod in the hand of Moses, worketh wonder∣fully for the destruction of such Egyptian enemies. Satan is another enemy of the Christians, but as powerful and as politique as he is, he falls down like lightening from heaven before the preaching of the word. This sword hath so wounded that Leviathan, that destroyer of souls, that he can never recover himself; They overcame him (i. e. the Devil) by the blood of the Lamb, and the word of their testimony, Rev. 12. 11. In a word, it must needs be strong, for it is the power of God to sal∣vation; The rod of his strength, Rom. 1. 16. Psa. 110. 2.

3. It is perfect, It contains in it all that is necessa∣ry and sufficient for our eternal salvation. It is a full and compleat rule and measure both of things to be believed and practised; it will admit

no addition, because it is defective in nothing; it will suffer no diminution, for it is redundant in nothing; If any man shall add unto it, God shall add anto his plagues; If any man shall take away from the words of this book, God shall take away his part out of the book of life. Jesus Christ, who was the great Teacher sent from God, was faith∣ful in his office, and gave his Church whatsoever Precepts or Doctrines were needful for her, in or∣der to her endless good. He tells us, Whatsoever I have heard of the Father, I have made known unto you, Joh. 15. 15. And his Apostle speaks to the same purpose, Act. 20. 21. I have not shunned to declare unto you the whole counsel of God. Besides, it is able to make the man of God perfect, and throughly furnished unto every good word, which it could ne∣ver do, if it were not perfect it self. Nil dat quod non habet, Nothing can give that which it hath not in it self, either formally or virtually. Tradi∣tions are no way necessary to compleat the Canon of Scripture; Since God did reveal his will in writing, every age had that revealed to it which was sufficient for that age, to make such as then li∣ved wise to salvation; but as God was pleased to reveal more, the latter did assist us in the under∣standing of the former; ••herefore so long as any truth was necessary to be more fully known, he inspi••ed holy men to do it, and the compleating of the divine Canon, was reserved for Christ and his Apostles, Ioh. 15. 15. and 7. 8. and 6. 13. Act. 20. 27. Gal. 1. 6, 7, 8.

4. It is true and certain. Not a tittle of it shall fail; It is cal••ed truth, the truth, thy truth, the

Scripture of truth, the word of truth, the Gospel of truth, a more sure word, the comparative for the superlative, the most sure word; Christ prefers it before information from the dead, the Apostle before Revelation from Angels, or auy other way whatso∣ever.* 1.31

1. The Precepts of it are true, they are perfectly agreeable to the mind of the speaker, Thou art near O Lord, and all thy commandments are truth, Psa. 119. 5. The words of men may be true, but the word of God onely is truth; There is no error, no mixture in it, tis therefore called sincere milk, 1 Pet. 2. 2.

2. The Promises of it are true. They are accom∣plished to the least particle of them. Hence they are called the sure mercies of David. The Promises of God are unquestionable, because their speaker is unchangeable, and one for whom it is impossible to lie; They are sure hold, and will eat their way through all the Alpes of opposition; Not one good thing ha••h failed, of all that the Lord our God hath promised, Joshua 21. 45.

3. The Histories of it are true; Whatsoever is written in it of the first or second Adam, of any persons, or nations, is exactly true; ••here never was fuch an impartial historian as the inditer of the word. This is the Book which hath no Errata's in it.

4. The threatnings are true. The sinner shall as certainly feel them, as he reads or hears them. He shall as surely be damned, as if he were already damned, therefore he is said to be condemned already,* 1.32 to speak its certainty.

He shall find the gnawing worm, and the eternal fire as unquestionably as if he felt them at this hour; hence God appeals to the consciences of the Jews whether though the Prophets died, his threatnings (which were denounced by those Prophets) did not live, and take hold of them, Zach. 1.5.

5 Its true in the Predictions and Prophesies. The predictions of the Israelties distress in Egypt four hundred years, and deliverance thence; of their possessing Canaan, of Cyrus birth, of the Jews re∣demption out of the Babylonish captivity, of the four Monarchies, and of Christs coming in the flesh, his mean birth, afflicted life, death, buriall, ascenti∣on, are all already accomplished: Those Prophe∣sies in Daniel and Revelation concerning the future estate of the Church, the ruine of Pope and Turk, the vocation of the Jews, and the glorious and pure condition of the people of God in the latter days, shall all to a tittle be fulfilled. Its observable therefore that some predictions that were or are future are set down in the present tense, To us a son is born; Babylon the great is fallen, is fallen; to assure us that they shall be as certainly fulfilled as if they were fulfilled already, Isa. 9. 6. Rev. 18.

6. It is the rule of all truth. Other Books are true no farther then they are agreeable and commensu∣rable to this. All other sayings and writings are to be tried by this touchstone; It is not what sense saith, or what reason saith, or what Fathers say, or what General Councils say, or what Traditions say, or what Customs say, but what Scripture saith that is to be the rule of faith and life. Whatso∣ever is contrary to Scripture, or beside Scripture,

or not rationally deducible from Scripture is to be rejected as spurious and adulterate; To the Law and to the Testimonies, if they speak not according to this it is because there is no light (no truth) in•• them. Isa. 8.20.

3. Consider it, O my soul, in its names,3 1.33 and they will speak much to the excellency of its nature. What is this Word which thy thoughts are now up∣on? It is called a 1.34 Scripture, or b 1.35 Scriptures by an Antonomasie or excellency of phrase, as the most worthy writings that ever saw the light; It is call∣ed the c 1.36 Word of God, both in regard of its effici∣ent cause, which is the d 1.37 Spirit of God; the e 1.38 mate∣rial cause, which is the mind of God; the f 1.39 final cause, which is the glory of God; It is called g 1.40 the Law of the Lord, h 1.41 the law of liberty, i 1.42 the law of saith, k 1.43 a perfect law•• l 1.44 a royal law, m 1.45 the book of the law, n 1.46 the book of the Lord, o 1.47 the book of life, p 1.48 the Gospel of peace, q 1.49 the Gospel of God, r 1.50 the Gospel of Gods grace, s 1.51 the counsel of God, t 1.52 the charge of God, the u 1.53 breath of God, x 1.54 the mouth of God, y 1.55 the oath of God, z 1.56 the Oracles of God, a 1.57 the paths of God, b 1.58 the wisdom of God; c 1.59 It is called a good thing•• d 1.60 the good part, e 1.61 the key of knowledge, f 1.62 the key of Heaven, g 1.63 ti∣dings of salvation, h 1.64 glad tidings of peace, i 1.65 a good way, k 1.66 a perfect way, l 1.67 a narrow way. Many other tit••es it hath which shew the excellency of this Word of truth.

4. Consider it, O my soul, in its comparisons,4 1.68 which will shew thee somewhat of its perfections; Whereunto is this Word resembled? it is resembled to light, to a lamp. Solomon tells us, The command∣ment

is a lamp, and the law is light. Tis likely he learned it of his father; Thy word is a light to my feet and a lanthorn to my paths, saith David, Prov. 6 23. Psal. 119. 105.

1. It is light for its clarity and beauty; Light is the ornament of the world, which is most incorpo∣real of all corporeal beings, therefore termed spiri∣tual. Though it discovers all the pollutions of the earth, yet it is not polluted therewith. The word is the glory of this lower world; The law is spiritu∣al, and its beauty is not faided, nor its purity stain∣ed by all the filth of false doctrines and heresies which have been cast into the face of it, from the beginning of the world to this day; The word of the Lord abideth for ever.

2. Light is pleasant and delightful; darkness is af∣frighting and dreadful, but light is refreshing and reviving; Light is sweet, and it is a pleasant thing for the eyes to behold the sun, Eccles. 11.7. The word of God is sweet, and its a pleasant thing with the eyes of faith to behold the glorious sun of divine truths. The eye is not more affected with curi∣ous sights, nor the ear with ravishing musick, nor the pallate with rare meats, then a spiritualized understanding with spiritual truths. David found not onely delight in the singular, but delights in the plural number, all sorts and degrees of de∣lights in the word of God; Trouble and anguish have taken hold of me, but thy commandments are my delights. His delights in the Law of God were so rare and ravishing, that they quite extinguished all sensual delights, as the light of the day the light of a candle, and drowned the noise of all his crosses

and troubles by their loud and amazing melody. Chrysostom compares the Scripture to a pleasant Gar∣den, wherein every flower yeilds a fragrant savour. Ambrose to a feast, wherein every book is a dain∣ty dish, affording food both pleasant and whol∣som.

3. Light discovereth and maketh things manifest. The night conceals things, and the day reveals them; That which maketh manifest is light, Ephes. 5. 13. Light discovers things in their proper shapes and colours, whether beauties or deformities; When the Sun appeareth, we see the dust in corners, and dirt in Ditches, which before lay hid. The word of God maketh a discovery of an unknown world of sin in the heart of man, and the great mystery of iniquity which lay hid there. I was alive without the Law, but when the command∣ment came, sin revived, and I dyed, Rom. 7. 9. The faults, and spots, and defects of his duties, were visible by the light of the word; All things are naked and open before it; It is a discerner of the thoughts and intents of the heart, Heb. 4. 12. The word sheweth the beauty of holiness, the love and loveliness of the Redeemer.

4. Light directs us how and where to walk. In the night we wander and go out of the way, we stum∣ble and fall, but the day helpeth us both to see our way, and to walk in it without stumbling. If any man walk in the day, he stumbleth not, be∣cause he seeth the light of this world, Iohn 11. 9. The word of God doth preserve us from sin, and guide our feet in the way of peace, Luk. 1. 73. It is our Pole••st••r as we are Mariners; our Pillar of

fire, as we are travellers; The Law of God is in his heart, none of his steps shall slide, Psa. 37. 31. Our feet by the light of the word are preserved from falling, and our steps from sliding, Psalm 119. 105.

5. Light scattereth darkness; As the Sun where it ariseth, and displayeth its beames, dispelleth mists and clounds, causeth an alterati¦on in the face of the Air, and makes the sha∣dows to flie before it, that they cry like Iacob to the Angel, Let me go, for the day breaketh; so the light of the word scattereth that dark∣ness which was before upon the minds of men.

1. It dispelleth the darkness of error, Mat. 22.29. Naked Truth, conquereth Armed Error; and Little David with his small stones out of the silver streams of the Sanctuary, the great Goliah of Heresie; With this, silly women have confuted and con∣quered profound Doctors, notwithstanding their deep and intricate arguments, and have wounded them as mortally as that woman without weapons, did Abimilech, that great Captain, with a Mil∣stone.

2. It dispelleth the darkness of ignorance. The word is the key of knowledge, and openeth the door that lets us into the treasures of wisdom and know∣ledge. It is that precious eye-salve, with which our blind eyes being anointed see. It is sent to open the eyes of the blind, and to turn men from darkness to light; When the word comes, the people that sat in darkness see a great light, Act. 26. 18. Mat. 4. 16.

3. It dispelleth the darkness of prophaness; this weapon of the word stabbeth lust under its fifth rib, and letteth out the very heart blood of it. The Devil puts off his rotten wares in the dark shops of Heathen and unbelieving and unchristian Christians; but where the word hath arisen upon any soul, it discerneth his cheat, and is too wise to be cozened by him. By what means may a young man cleanse his way? By taking heed thereto accord∣ing to thy word, Psa. 119.9.

The word is resembled to Rain, to Water, to Dew. Moses tells the Israelites, My Doctrine shall drop as the Rain, and my speech distil as the Dew. Christ calls it the water of life, Joh. 6. 35.

1. Rain is from above. God keeps that key under his own girdle; Can any of the vanities of the Hea∣then cause Rain? Art not thou he? Jer. 14. 22. Man may speak long enough to the clo••ds before they will distil one drop; but if God command those bottles, they are presently unstopped and poure down in abundance; He covereth the Heavens with Clouds, and prepareth Rain for the earth, Psa. 147. 8. Thus the Word of God came down from above; Every of the Pen-men of it, might have spoken as David, The Spirit of the Lord spake by me, 2. Sam. 23. 2. It did immediately inspire me what particulars to utter, and in what phrases to deliver them. That which is said of some of the Prophe∣sies, may be said of every Book, and of every Chapter and Verse in every Book; Thus saith the Lord; The word of the Lord, which came to Amos; The mouth of the Lord hath spoken it. It is all one to say, The Scripture saith, and God saith. Com∣pare

Rom. 4. 3. and 10. 11. with Rom. 9. 25. and Heb. 4.3. and Gal. 3. 21. with Rom. 11. 32. Some observe that the word which Moses useth for Doctrine dropping like Rain, signifieth received Doctrine, because the Doctrine in the word, is received from God, not devised by men, Deut. 32. 2. I received from the Lord, that which I also de∣livered unto you, 1 Cor. 11. 32.

2. Rain is mollifying and softning; When the earth hath been like Brass and Iron under our feet, by long drought, or hard frosts, a few good showres supple it, and make it tender; Therefore Da∣vid speaking of the earth, saith, Thou makest it soft with showres, Psa. 65. 10. So the heart of man is compared to a stone, to a rock, to a flint, to an ada∣mant, the hardest of stones, for its hardness hath been suppled and softned by the word. The Jews that had imbrued their hands in the blood of Christ, had cer∣tainly very hard hearts. The thought of such a mur∣der would have made a deep impression upon any conscience, that were not seared with a red hot Iron, yet this word preached, melted them as hard met∣tal as they were; When they heard these things, they were pricked to the heart; Peters Sermon, like Mo∣ses rod, fetcht water out of the Rock, Act. 2. 37. David upon the disorder and intemperance of his soul, in the matter of Vriah, had an hard swelling, which continued and increased upon him several moneths; yet when Nathan comes and gently baths it with this Oyl of the Word, it groweth soft and tender, as appeareth by the title of Psa. 51. A Psalm of David, when Nathan the Prophet came to him, af∣ter he had gone in to Bathsheba.

3. Rain maketh the earth fruitful, therefore some call it the earths Husband, because it helps the earth to bring forth; He watereth the hills from his cham∣bers, the earth is satisfied with his works; he causeth the grass to grow for the earth, and hearbs for the ser∣vice of man, Psal. 104. 13,14. so Psal. 65.9,10,11,12. So the Word of God turns that heart which was as a barren wilderness into a fruitful meadow, 1 Pet. 2. 2.

4. Rain reviveth and refresheth the earth; when the earth is chopt and faint, when it gaspeth and is weary, a showre of rain recovers and refresheth it; the Psalmist tells us that upon such droppings from above the pastures and valleys shout for joy, they also sing, Psa. 65.13. Thus the Christian scorc••∣ed with the apprehension of Gods wrath due to him for sin, draweth all his comfort and refresh∣ment out of those wells of salvation, the promises of the word. When conscience is sore and raw through the wounds sin hath made in it, and the weight of guilt that lieth continually grating up∣on it; He sendeth his word and health them, Psal. 107.20. David had experience what an healing medicine the Word was; In the multitude of my thoughts within me, thy comforts delight my soul. When Philip had preached the word to the Eunuch, he went away rejoycing. That milk which runs from the breasts of the two Testaments is never sucked with the mouth of faith without abundant satis∣faction; that wine which which is drawn from the pipes of the promises, rejoyceth the heart of man indeed: These things are written that your joy may be full. The Saint never sits at a fuller table of

joy, then when he is feasting on the dainties of the Gospel.

O my soul, how many thoughts mightst thou spend about those several things to which the word is aptly and excellently resembled! It is compared to Armour, to a tree of life, to a portion, to milk, to strong meat, to pastures, to seed, to an ornament of grace, to rest, to a Crown of glory, to hidden trea∣sures, to gold tried in the fire, to a glass, to oyl and oyntment, all which as so many curious colours well laid, may help thee to admire and prize more the beauty of that face which they resemble and re∣present.

* 1.69Glorious things are spoken of thee, O thou Word of God: Many books have done vertuously, have acted famously for the overthrow of sin and Satan, for the advancement of Christ and holiness, but thou hast excelled them all. Thou hast changed Lions into Lambs, Ravens into Doves, Beasts into Men, and Men into Angels; thou hast subdued head-strong passions, mortified natural and riveted cor∣ruptions, tore up old and sturdy lusts by the roots, conquered Principalities and Powers, led captivity captive; and turned the world upside down. By thee wonders are wrought, the blind restored to their sight, the dead raised, the deaf hear, the dumb speak, the Lepers are cleansed, and the poor have the Gospel preached to them, and are changed into the nature of it; where thou ridest conquering and to conquer, the whole world runneth after thee; Thy neck is like the Tower of David, builded for an Armoury, where∣in there hang a thousand bucklers, all shields of mighty men. Thy weapons are not carnal, but spiritual, and

mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. By thee, poor, weak and con∣temptible men have subdued Kingdoms, wrought righteousness, obtained the promises, stopped the mouths of roaring lions, quenched the violence of hellish fire, escaped the edge of Hereticks and persecutors sword, out of weakness were made strong, waxed valiant in sight, turned to flight Armies of the Aliens. Thou hast not onely like Saul, slain thy thousands, but with David thy ten thousands; thou hast broken the serpents head, destroyed the great Leviathan. tramplest on Scorpions and Vipers, and nothing can hurt thee. Thou bringeth heaven down to earth, and carriest earth up to heaven. Thou are the joyful message from a far country, the river whose streams make glad the City of God. Infinite Wisdom contrived thee, Infinite Truth proclaimed thee, and infinite Goodness discovered thee; The Father in∣dited thee, the Son confirmed thee, and the Spirit revealed thee to the children of men. The Coun∣tries and Kingdoms of the earth were overwhelm∣ed with worse then Egyptian darkness, till thou didst arise upon them, and with thy glorious beams enlighten and enliven them; by thee fools have been made wise, sinners made Saints, ignorant men have been instructed, wandring men reduced, weak ones confirmed, and lost ones saved. By thee the heavens were established, the foundations of the earth formed, the sorrowful are comforted, the scandalous reformed, the needy relieved, and

the righteousness of God revealed: Thou art eyes to the blind, and ••eet to the lame, and food to the hun∣gry, and rest to the weary, and physick to the sick, and life to the dying. The ablest Historian will infinitely fall short in describing thy heroick deeds; None can declare thy noble acts, or display half thy praise. Angels may well pry into thee with admi∣ration and astonishment, and make the contents of thy Chapters, the subject of their songs, and sub∣stance of their Halelujah•• to all eternity. When that heavenly host preached on earth, thou wert their Text, be thou their triumph in heaven for ever.

O thou savour of life, thou living water, thou well of salvation, thou tidings of great joy to all Nations, thou ministration of righteousness, thou mystery of god∣liness, thou mine of unsearchable riches, thou way of holiness, thou word of the kingdom, that thou wert written on the tables of my heart, and graven with a pen of iron, and the point of a diamond on that rock for ever! Thou wast once written on tables of stone with the hand of God himself; how preci∣ous was that book wherein every leaf was immedi∣ately of Gods making, and every line in it of Gods writing! My heart is an heart of stone (I find it by too much experience) but if thou wert engraven on it 'twould be a precious stone; its price would be far above Rubies, the Onyx, and the Saphire should not be valued with it; the Gold and the Chrystal should not equal it, neither should it be exchan∣ged for Coral or Pearls. O that I were manifest∣ly declared to be the Epistle of Christ, written not with ink, but with the Spirit of the living God, known

and read of all men. O that my soul were the house, and thou the inhabitant for ever. O that the word of Christ might dwell richly within me, that I were able to say with holy David, I delight to do thy will O God, thy law is within my heart, or in the midst of my bowels. Thou art the Oracles of God, all thy sayings are faithful and true, and worthy of all acceptation; when, O when shall I give it them! Thou art worthy of the eye; Blessed is he that readeth the words of this Prophesie, Rev. 1. 3. Thou art worthy of the ear; Blessed are they that hear the word of God and keep it; Thou art worthy of the heart; O that I could hide thee in mine heart that I might not sin against the Lord; Thou art a counsellor to the doubting, a comforter to the di∣stressed; Thou art health to the navel, and marrow to the bones, an ornament of grace unto the head, and a chain of gold about the neck; They that walk in thy ways are safe, and their feet do not stumble; Thou teachest in the ways of wisdom, and thou leadest in right paths; O that my ways were directed to keep all thy commandements, for thy steps tend to holiness, and thy Paths take hold of Heaven.

O my soul, is it possible for thee to hear the excellency of Scripture, thus opened to thee, and not to burn in love to it! Hast thou been all this while in such an hot bath, and still cold and shive∣ring! Hast thou felt its power, tasted its savour, seen its beauty, often heard its awakening voice, and known its universal vertue, and dost thou yet doubt its divinity, or question its excellency! Surely, if ever thou shouldst again through un∣belief

belief ask it the same question, which the Scribes did Christ, when they beheld his miraculous acti∣ons; By what authority dost thou these things, or who gave thee this authority? thou mayst answer thy self in the words of the man born blind (and then seeing) to the Jews; Is it not strange, or, This is a marvellous thing, that thou knowest not whence it is, yet it hath opened thine eyes, Joh. 9. 30. Was there not a night of dread and horror with thee, when thou didst sit in darkness, and in the shadow of death, till this sun did arise, with light and life under its wings. O cry out with the Psalmist, I will never forget thy precepts, for by them thou hast quickened me. I was wallowing in my filth, weltring in my blood, rotting in the grave of corruption, till thou didst say unto me, Live; yea, till thou didst say unto me, Live: Thy voice is powerful, overcoming all opposition. The love revealed in thee is wonderful, far surpassing the love of woman. Thy promises are exceeding great and precious, more to be desired then gold, yea, then much fine gold. Thy Maker may well prevail for thine ac∣ceptance. Who would not reverence the issue for the Authors sake; Surely, that coin deserves esteem, which hath that Kings Image and Super∣scription on it. The matter in thee merits respect; Thou art a Love-letter from God to his creature, revealing his eternal thoughts of good will, pub∣lishing his acts of grace and oblivion to all traytors and rebels in arms against his Majesty, upon con∣dition they will throw down their weapons, and become Loyal Subjects for the future; Thou art the Churches Charter, containing all the priviledges

which the blessed Jesus purchased for her. What wise man would not value the deeds and eviden∣ces which speak and give a right to pardon, love, grace, joy, peace, and the undefiled inheritance for ever! When thou comest to a soul, salvation comes to that soul; Thou art always attended with a rich train of all sorts of comforts; The good tidings thou bringest, and great blessings thou conveyest where ever thou comest, may well make thee welcome. I may well say un••o thee, beholding the bracelets and ear-rings, wherewith thou adornest the Spouse of the true Isaac, as La∣ban to Abrahams servant; Come in thou blessed of the Lord, why standest thou without, I have pre∣pared lodging for thee?

If I am bound to bless my God for the natural lights which he hath made, the greater to rule the day, and the lesser to rule the night, because thereby it appears that his mercy endureth for ever, Psa. 136. 7, 8, 9. How much am I bound to bless him for the spiritual light of his word, that true, that marvellous light which shineth in a dark place, till the eternal day dawn! O what mercy, what mercy enduring for ever is there in every leaf, in every verse, in every line of that sacred Book! If Regeneration be a mercy, to be partaker of the divine nature, the stamping the lovely Image of the glorious God upon thee, then the word is a mercy, for that is the seal in the hand of the Spirit, which imprinte••h it on thee, Iames 1. 18. Is faith a mercy, that shield of the soul, whereby it quencheth the fiery darts of the Devil, that Lad∣der by which the soul mounteth to Heaven, and

converseth daily with its Lord and Master? then the word is a mercy, for faith comes by hearing, the word is the door of faith, Rom. 10. 14. Act. 14. 27. If repentance be a mercy, those second and best thoughts of the soul, that recovery of the man to his wits and right mind, then the word is a mercy, for tis the voice of Christ in the word, that casteth the Devil of impenitency and sensuali∣ty out of the heart, (where it raigned and ra∣ged, sending out fire and flames, like AEtna, for many years) and makes the man like him in the Gospel (out of whom the Devil was cast) to sit at Iesus his feet in his right mind, bitterly weeping and mourning for his former folly and madness; Tis the hot beams of love that shine in the Gos∣pel, that thaw the frozen spirits. Is hope a mercy, ••hat Helmet of salvation which defendeth the head of Christians from Swords and Musquets, the souls of Saints from the darts and dangers of tempta∣tions, those Bladders of the soul, which keep it from sinking in deep waters? then the word is a mercy, for we through patience and comfort of the Scripture, have hope, Rom. 15. 4. Hope had never lookt out at the window, longing for the coming of its beloved, if the word had not come before as a faithful Messenger, and brought certain news that he was upon the way. Are pardon, reconciliation with God, adoption, growth in grace, yea, Heaven it self a mercy? then the word is a mercy; All those Jewels are lockt up in that Cabinet. Man durst not have presumed, he could not have con∣ceived that the glorious jealous God should ever have such infinite respect for such wretches and

rebels, if he had not found it written with his own hand in the word. Tis on the waters of the sanctu∣ary, that the Saint saileth safely through the Sea of this world to the Port of salvation. There was no visible bridge laid over the Gulf of Gods wrath, for sinners to pass into the Kingdom of grace here, and glory hereafter, till the Gospel erected one.

O my soul, what honour can be high enough, what love hot enough, for the holy Scriptures!

1. Consider the preciousness of them in the eyes of good men, and the love they had for them. Iob preferred them before food, before his necessary food; Solomon before ornaments of gold, crowns of glory; Paul before all other Doctrines, though Preached by Angels; David before the honey, and the honey comb, great spoils, thousands of gold and silver, all riches; And when he ceaseth to compare, beginneth to admire i••s worth, Wonderful are thy testimonies; And his own fervent affection to it, O how love I thy law, it is my meditation all the day.

2. The price paid for it. It cost the blood of thy beloved; well may the Scriptures be called Testaments, they were both sprinkled with blood, and made valid by the death of the Testatour, Heb. 9. 15, 16, 17. And for this cause he is the me¦diatour of the New Testament, that by means of death for the redemption of transgressions that were under the first Testament; they which were called, might receive the promise of eternal inheritance; For where a Testament is, there must of necessity also be the death of the Testator; For a Testament

is of force after men are dead, otherwise it is of no strength at all whilst the testator liveth.

3. The pearl hid in it. The Lord Jesus Christ is the matter as well as the Author of it. Well may it be called the Word of Christ. Search the Scripture for they are they that testifie of me. He was the substance of the Law, and he is the sum of the Gospel: Thou hadst not known sin but for the Law, nor the Savi∣our, but for the Gospel.

* 1.70When David considered the kindness he had re∣ce••ved from Ionathan, he said to his servants, Is there none left of the house of Saul that I may shew kindness to, for Jonathans sake. He could not but in gratitude study some return suitable to that good will of his dear friend. Great is the kind∣ness I have received from the Scripture; What wilt thou say, what wilt thou do, O my soul, for this Word of thy God! O swear unto the Lord, and vow unto the mighty God of Jacob; surely I will not come into the tabernacle of my house, I will not go up into my bed, I will not give sleep to mine eyes, nor slumber to mine eye••lids, until I ••inde out a place for the law of the Lord, and an habitation for the Gospel of the God of Jacob. Wilt thou not willing∣ly, O my soul, rather then this worthy guest should lie without doors, take it into thy heart! O that thou wert the ark wherein the two Tables, the two Testaments might be laid up for ever. Lord I will through thy strength ponder all thy sayings in my heart, and make them the rule of my life; I will delight in••thy law, and meditate therein day and night. I will give diligence to reading, be frequent in hearing, and uniform and coustant in obedience to

it. I will teach it diligently my children, and talk of it when I sit in mine house, and when I walk by the way, when I lye down, and when I rise up, I will bind it for a sign upon my hand, it shall be as a frontlet between mine eyes; I will make thy statutes my songs in the house of my pilgrimage, I will rejoyce in thy testimonies more then they that find great spoils; I will chuse thy statutes as my heritage for ever, for they are the joy of my heart; I will delight in the law of God after the inner man. I will incline my heart to keep thy statutes always unto the end; I have sworn and I will perform, that I will keep thy righte∣ous judgements. But ah Lord, what do I say! I have even cast thy law behind my back, I have broken thy bands asunder, and cast thy cords from me: My carnal mind is not subject to the law of God, neither indeed can be; I can of my self break thy law, but onely through thy strength keep it; I have gone astray like a lost sheep, O seek thy servant and I will keep thy statutes. Be surety for thy ser∣vant for good, that I may observe thy precepts: I am a stranger in this earth, hide not thy command∣ments from me. Incline my heart unto thy testimo∣nies, and not unto covetousness. Make me to go in the path of thy commandments, for therein do I de∣light. Teach me O Lord the way of thy statutes, and I will keep it unto the end. Gi••e me understanding and I shall keep thy law; yea I shall keep it with my whole heart. Thou art good, and dost good; O teach me thy statutes. Thy hands have made me and fashi∣oned me; O give me understanding that I may keep thy commandments. I will run the way of thy com∣mandments, when thou shalt inlarge my heart. O send

out thy light and thy truth; let them lead me, let them bring me unto thy holy hill, unto thy heavenly habitation. Then will I go into the presence of God, even of God my exceeding joy: Yea upon the harp will I praise thee, O God my God for ever.

Fourthly, If thou woulst exercise thy self to god∣liness in Solitude, Accustom thy self to soliloquies, I mean to conference with thy self. He needs never be idle that hath so much business to do with his own soul. It was a famous answer which Antiste∣nes gave when he was asked what fruit he reaped by all his studies; By them, saith he, I have learned both to live and talk with my self. Soliloquies are the best disputes; every good man is best compa∣ny for himself of all the creatures. Holy David enjoyneth this to others; Commune with your own hearts upon your bed and be still, Selah, Psal. 4.4. Com∣mune with your own hearts; when ye have none to speak with, talk to your selves. Ask your selves for what end ye were made, what lives ye have lead, what times ye have lost, what love ye have abused, what wrath ye have deserved? Call your selves to a reckoning, how ye have improved your talents, how true or false ye have been to your ••rust, what provision ye have laid in for an hour of death, what preparation ye have made for a great day of account. Vpon your beds: Secresie is the best opportunity for this duty. The silent night is a good time for this speech. When we have no outward objects to disturb us, and to call our eyes (as the fools eyes are always) to the ends of the earth; then our eyes, as the eyes of the wise may be in our heads; and then our minds, like the

windows in Solomons Temple, may be broad in∣wards. The most successful searches have been made in the night season; the soul is then wholly shut up in the earthly house of the body, and hath no visits from strangers to disquiet its thoughts. Physicians have judged dreams a probable sign whereby they might find out the distempers of the body. Surely then the bed is no bad place ••o examine and search into the state of the soul. And be still: Self-communion will much help to curb your head-strong, ungodly passions. Serious consideration, like the casting up of earth amongst Bees, will allay in∣ordinate affections, when they are full of fury, and make such an hideous noise. Though sensual appetites and unruly desires, are as the people of Ephesus, in an uproar, pleading for their former priviledge, and expecting their wonted provision, as in the days of their predominancy, if conscience use its authority, commanding them in Gods name, whose officer it is, to keep the Kings peace, and ar∣gue it with them, as the Town-Clark of Ephesus, We are in danger to be called in question for this days uproar, there being no cause whereby we may give an account of this days concourse, all is frequently by this means husht, and the tumult appeased without any further mischief. Selah: This signifieth elevati∣on, or lifting up either the mind or voyce or both. For the matter of it, it importeth,

• 1. An Asseveration of a thing so to be.* 1.71 Hence the Chaldee Paraphrast, and some other Hebrews have turned it For ever; The foregoing assertions are true, and shall be so for ever.
• 2. An Admiration at it; Such truths call both

• for our assent and wonder. Selah is affixed by way of Emphasis, to note the excellency of the thing asserted, and the impression it should make upon our spirits.

As David enjoyned this duty to others, so he practised it himself, Psa. 77. 6. I call to remembrance my song in the night, I commune with mine own heart, and my spirit made diligent search. He communed with his own heart, was not a stranger at home. Indeed, an Hypocrite, as the Philo∣sopher speaks of a vicious person, is not friends with himself, but endeavours more to avoid him∣self then any others, and is never in so bad compa∣ny, as when he is alone, for then he is forced to keep company with himself. Where conscience is an abused and incensed Judge, tis no wonder that a guilty malefactour would flie from its presence. The servant that hath rioted all day, is unwilling his Master should reckon with him at night; The Heathen (persecutors) would not hear the Chri∣stians, because their cause would have appeared so just that nature it self would have justified them. The ungodly will not for a contrary reason hear the indictments which conscience prefers a∣gainst them, because their cause will appear so bad, that they cannot avoid condemning them∣selves. It may be said of whorish hearts, as of the Harlot, Her feet abide not within her house. But the sincere Christian, that allows himself in no sin, delights to commune with his own soul, and when he is debating things with his own consci∣ence, esteems himself in good company. He had rather (Gods deputy) conscience, should admonish

him to contrition, then that God himself should do it to his confusion.

According to the Apostles Doctrine, Every one of us must give account of himself to God; there∣fore every one of us, must take account of him∣self befare-hand. It will be but a sad account which some will give at the great Audit-day, when conscience shall confess against them, They made me keeper of others vineyards, but my own vineyard have I not kept; And it is but a poor trade that they drive at present, who make little use of their Shop-books. The greatest Merchants, and the most thriving, are much in their Counting-house.

5. In solitude, accustom thy self to secret ejacu∣lations and converses with God. Lovers cast ma∣ny a glance at each other, when they are at a di∣stance, and are deprived of set meetings. A little Boat may do us some considerable service, when we have not time to make ready a great Vessel. The casting of our eyes and hearts up to Heaven, will bring Heaven down to us; My me∣ditations of him shall be sweet, Psa. 104. 34. Secret ejaculations have meat in their mouths, and will abundantly requite such as entertain them. If they be much in our bosomes, as Abishag in Davids, they will cherish us, and put warmth into us. They are sweet, in the day, like the Black-bird, cheering us with their pleasant noats, and do also afford us wi••h the Nightingale, songs in the night. A true Israelite may enjoy more of his God in a Wilder∣ness, then in an earthly Canaan. Christians are nearest their heaven, when farthest from the Earth. What care I how much I am in solitude,

so I may but enjoy his desirable society. Ah how foolish are those persons that neglect the improve∣ment of this glorious priviledge! They that like swine, can look every way but upward, may well lie rooting in the earth, desiring no more then fleshly pleasures, because they know no better. Surely, the company of my God is of such weighty consequence and universal influence, that I need no other, I can have none to equal it. The so∣ciety of my best friends, for all their love to me, and tenderness of me, is but as the company of Snakes and Serpents, to the company of my God. They have not pity enough for the thousandth part of my misery, nor power enough to answer in any degree my necessities; Their hearts are infinitely short of my Gods (his love to me, like his being, is boundless) but their hands come far short of their hearts; though they are not un∣willing, they are unable to relieve me. How often have I told them of my doleful case, and di∣stressed condition in vain, when thereby I have rather added to their afflictions, then lessened my own? But my God is all-sufficient, both for pity and power, he hath bowels and mercy e∣nough for my greatest sufferings and sorrows; and strength and might enough for my support and succour; My best friends are waspish, and upon a small cause are ready to snap asunder their friendship, when my Gods good will ever∣lasting, and thongh he scourge me, he will is never remove his loving kindness from me; What need I those puddle streams, whilst I have this Well of living water? O let me enjoy him more, though

I never enjoy fr••end more. Because I shall have opportunity to speak more to soul conferences, and also to converse with God in secret duties, in other parts of this Treatise, I shall speak no more in this place.

A Good Wish about the exercising our selves to Godliness in Solitude, wherein the former par∣ticulars are applied.

THe blessed and infinite wise God,* 1.72 who made my soul for himself, and knoweth it will never be satisfied without himself, commanding me in all compa∣ny to converse with his sacred Majesty, and calling me sometimes to solitude, that being freed from worldly di∣stractions, I might have more of his society; I Wish that my nature may be so sutable to his holy being, and my love so great to his gracious presence, that though his providence should cast me alone into a Prison, yet en∣joying his favour there, I may esteem it sweeter and plea∣santer then the stateliest Palace. It is both his precept and my priviledge, that in the greatest company I should be alone to him; and in my greatest solitude, in company with him. There is not the most solitary place I can come into, nor the least moment of my life, but I have still business with my God, and such as is neither easie, nor of mean concernment. All my transactions with men about House, or Land, or Food, or Cloaths, or the most neces••ary things of this present life, are nothing to my businesse with God about my unchangeable being in the other world. If they were all laid in the bal∣lance with this, they would be found infinitely lighter then vanity and nothing. My understanding

is ready to be overwhelmed with the apprehension of an endless eternal state. All my business with meat, or drink, or sleep, or family, or friends, or mercies, or afflictions, nay, or the means of grace, or ordinances themselves, is no more worth or desireable, then they tend to the furthering my everlasting good. All other things are but as passengers, to which I may afford a short salute, but it is my home, where I must abide for ever, that my heart must be always set upon; and it is my God, upon whom this blissful endless life de∣pends, that I have most cause to be ever with; O my soul, by this thou mayst gather with whom to deal, and about what to trade when thou art alone; tell me not henceforward, in the words of the lazy worldling, I am idle, for I have nothing to do; Hast thou pardon of sin, the Image of thy God, an interest in thy Redeemer, freedom from sin, the Law, the wrath to come, a title to life and salvation, to get and secure, without which thou shalt be a fire∣brand of hell for ever, and hast thou any while, any time to be idle? Hast thou that high, that holy, that weighty work of worshipping and glorifying the great God of Heaven and Earth, and of working out thy own salvation, and yet hast thou nothing to do! O that I might never hear such language in thy thoughts, much less read it in thy life, when thou hast so much business of absolute necessity to be done, lying upon thy hands, that if all the Angels in Heaven should offer thee their help, unless the Son of God himself do assist, thou canst not dispatch it in many millions of ages! Lord, I am thine, absolutely thine, universally thine; all I am is thine, all I have is thine; O when shall I live as thine! I have no business but with

thee, and for thee; O that I could live wholly to thee; I confess it is thine infinite gra••e to suffer such a worm as I am, to converse with thy glorious Ma∣jesty; that Heaven should thus stoop to earth, and the most holy condescend to so great, so greivous a sinner; O affect my heart with thy kindness herein, and so fill me with thy blessed spirit, that as thou art ever with me, whether I am alone, or in com∣pany, so when I awake, I may be still with thee.

I Wish that I may esteem solitude,* 1.73 when my God calls me to it, a gracious opportunity, for more united and intimate converses with his Majesty. How often hath the company of men distracted my spi∣rit, and hindered me from having my conversation in Heaven! Their mi••apprehensins, and carnal inte∣rests, and predominant passions do frequently bring such prejudice to their associates, that none would be over fond of their honey, who hath once felt their stings. If I converse with wicked men, I hear their Oaths, and Blasphemies, and Ribbaldry, their Mocks, and Taunts, and Ieers, against God and his people; I see their intemperance and pro∣phaneness, and injustice, and oppression, and per∣secution of them that fear the Lord; I can read in their wicked language, and cursed carriage, their bit∣terness, and rage, and emnity against their Maker and Redeemer; I may behold the body of Christ woun∣ded, and his pretious blood trampled on, the law, and love, and worship, and honour, of the blessed God, scorned and despised, and such vileness and wicked∣ness committed in an hour, as shall be bewailed and lamented for ever. Such sights as these call for my

deepest sorrow, and the best that I can get by such company, is inward trouble, and abundant grief; but its many to one if they do not make me either directly or indirectly to contract real guilt. O what pleasure can I take to be in a room filled with smoke, which will certainly wring tears from mine eyes, and probably smut and defile me; If I converse with good men, though their company in many re∣spects be desireable, and I have found it to be pro∣fitable, and I would prize them whom God esteem∣eth, and love them that have his beautiful Image, and with whom I must live for ever; yet how many things are in them to allay the vertue and benefit of their society! Their peevishness, and pa••sion, and pride, and selfishness which are still too much in them; the difference of their judgements, and dispositions, causeth their company to be far the l••ss eligible and lovely; Besides, their readiness and activeness to propagate their errors, and their power and preva∣lency to draw others to joyn with them in their wan∣drings from the truth, doth not a little abate of that comfort and delight, which I might have in them; Again, their miseries, and wants, and necessities, which are many, and great, and urgent, which I am wholly unable to relieve or remedy, call me to tears and weeping; Once more, their slips, and falls, and weaknesses and back-slidings which I must ob∣serve, and reprove, and bewail, are far from be∣ing occasions of joy or pleasure to me. They are at best, as we say of Children, certain cares, and un∣certain comforts; Though they are roses, they have prickles, which offend, as well as their pleasant smell to refresh us; the truest friend I have, may occasion me

as much trouble as comfort. When I travail with a chearful good Companion, I promise my self much delight in my journey, but anon he falls and wounds himself, or tires, or proves sick and unable to go further, and instead of going forward, I must stay to attend on him, and thus instead of being my help, he becomes my hinderance. Indeed I have the more cause to bear with it in another, not know∣ing how soon it may be my own case; but however these accidents which too often fall out, as they speak the benefit of it to one, so also the perplexity and trouble of it to another. If I converse with great or rich men, what disdainful looks do they give me? at what a distance do they behold me? Its hard to obtain the liberty of speaking to them; but if I would obtain their favour twill cost me more then it did the cheif Captain for his Ro∣man freedom; Vnless I can gratifie their lusts, I must not expect their love. If I can drink, and swear, and curse, and roar at their hellish rate (it may be) they will afford me a good word; but alas what man in his wits, would pay for their best words so dear a price? Their friend∣ship can hardly be got without a breach with my God; and what wise man would lose the good will of the Lord for the gain of the whole world? When I have by many friends, and with much ••••fficulty, and even danger to my soul procured their favour, how little am I the better for it! The most rotten tree is not so hollow; for as cun∣ning wrestlers, they will get within me to give me a fall; the wind it self is not more wavering then they are; ex∣cept I can be contented to be their foot-stool, that by their treading on me, they may be lifted higher in the world, I must expect to be quite cast by. Its possible wbilst they may make some use of me to decoy and trepan others, or to raise

and advance themselves, they may carry me upon their shoulders as men do their Ladders, when there is hopes thereby of climbing to their desired height, but when that is done, or if the Ladder prove too short, they will throw it upon the ground, If I will not always be some way or other m••king provision for their flesh, I shall be dismist with the brand of an unwor∣thy fellow. If I converse with mean and poor men, I find but little comfort in their company, I see their poverty, and indigency, and hunger, and nakedness, which I cannot help or prevent, I heard their cries, and groans, and complaints, by reason of oppressing Landlords, or tyrannical revengeful Neighbours, or unfaithful Friends, or distempered Bodies, all which affect my soul, and grieve me to the heart, that I am ready to sit in the dust, and cry, and groan, and mourn with them; Let me go where I will to converse with any, in this wilderness of the world, I find little but briars, and brakes, and thorns, and thistles, and matter of sorrow and lamentation; but when I retire alone to converse with my God, I am freed from those distracting clamours and vex∣ations, cries and disturbing noise, and might, could I but leave an ungrateful unbelieving heart behind me, find in him an Heaven ••pon Earth; I may with Moses go up to Mount Pisgah, and take a view with the prospective glass of faith, of Palestine, and that goodly land flowing with milk and honey. I may enter into the suburbs of the new Jerusalem, taste some clusters of the Grapes of Canaan, and view as in a glass those celestial beauties and glories which I hope one day to see face to face, and to be partaker of•• O my soul, what needst thou care how

much the world scorns thy company, or to what place thy God see fit to banish thee! if thou canst but as Zacheus, when gotten out of the crowd, climb up into the Sycamore of meditation, and obtain a sight of thy Saviour; If he want no company who is with the King, surely thou mayst deny all the com∣pany on earth for the King of Kings! Look how lovingly he invites thee to take a turn or two with him alone in the fields; Come my beloved, let us go forth into the fields, there I will give thee my loves; Hast thou not many a time sighed out to him, O kiss me with the kisses of thy lips, for thy love is better then wine; Lo, he tells thee the place where he will answer thy petition; There will I give thee my loves. Thy bridegroom is bashful, and desirous to satisfie thy longings in secret; Isaac met his bride in the fields, and thou mayst meet thy beloved when thou turnest aside from the world, to entertain thy self in solitude. O how pleasant should solitude be to thee for his sake? What matters it, whether thou art driven, or who be the whips that drive thee, when thou art driven farther from men, to be nearer the Lord Iesus Christ! A loving Husband is instead of all company to a faithful Spouse. Is not Christ dearer to thee then all the world? be not thou dejected, though thou shouldst be turned as he was, into a Wilderness, but expect an Angel, even the Angel of the Covenant, to be sent from Heaven for thy comfort. Lord, it is my support, that wherever I am, thou art continu∣ally with me; O that I were able to say, I am con∣tinually with thee; I would willingly with Jacob, leave all my company to meet thee alone••, so I might

but as he did weep in secret, and make supplica∣tion, so as to prevail with thee for thy blessing. Though I should sind cause to say with David, Lovers and friends stand aloof from me; and with Job, My friends scorn me; yet if thou pleasest, by parting me from them, to draw me nearer to thy self, and to afford me more of thy quickening, cheering presence, I shall account their absence a desireable advantage; The best society with∣out thee, is as a barren desart, and an howling wilderness; the greatest solitariness with thee, is as a fruitful Country and delectable Canaan; How precious are thy thoughts (my thoughts of thee) to me O God; Let me rather dwel alone in a Prison with thy company, then in a Pallace without thee.

2 1.74I Wish that I may be the more careful of my car∣riage in secret, lest what I intend as an opportuni∣ty for my Gods service, should prove a season and ad∣vantage for Satan; The body must be lookt to narrowly, when it comes out of an hot Bath, lest the Poors being open, it should take cold. The soul must be carefully tended, when it comes from Chri∣stian communion, lest in solitude it lose what it hath gained in good company. When the Coun∣tryman hath been at Market and filled his Purse, he is in most danger of robbing as he goeth home a∣lone. The Tempter will be sure to be present with me, whoever be absent; He walks to and fro in the earth, and whilst I am in his Circuit, I must ex∣pect his company; Though he be more bold then wel∣come, and though I deny his desires, defie his works, and resist him, and sometimes foil him, yet he will

still attend to sollicite me to folly; wherever I go, he will find me out; and whatever I do, I must ex∣pect him at my elbow; he hath a double advan∣tage of me in solitude, partly in that I have no visible second to assist me; he hopes when I am alone, tis a good time to set upon me, and that he is strong enough by force to ravish and defile me; Partly, in that shame which restrains from sin in publique, hath no place, no prevalency in private. He will tell me that secresie may be a curtain to hide my sins from the worlds eye, of which I am so much afraid. As Josephs Mistress, he will cry, Come lie with me, be bold to sin, to take thy pleasure, for here is no man present to know it, or to reveal it to thy disgrace. And for God, he hath forgotten, he hideth his face, he will never see it; How shall God know? can he judge through the dark Cloud? Thick Clouds are a covering to him, that he doth not see, and he walketh in the circuit os Heaven. But O my soul, thy double danger calleth upon thee to be the more vigilant and diligent in minding thy duty. When thou hast no humane friend to watch over thee, thou art the more concerned to watch over thy self. They that live far from Neighbours, are the more liable to Thieves, and therefore if wise, will make up that want by extraordinary watchfulness, and a greater provision of armour and weapons; If one Devil be too hard a match for many secure Christians, how unable will one single Christian be, to encounter with many, with a Legion of Devils! Shouldst thou be idle in solitude, or suffer thy thoughts to wander, expect more then good Company, and such as

will employ thee about works of darkness. Besides, Consider, Though thy thoughts are mantled from the view of men, yet thy God knoweth thy thoughts a far off, long before thou thinkest them, and will judge the secrets of mens hearts, according to his Gospel; He that numbereth the stars of Heaven, numbereth all the thoughts of thy heart; I know the things that come into your mind, O house of Israel, every one of them, Ezek. 11. 5. And he that punisheth men for wicked deeds, doth not let them escape for their evil thoughts; Hear O earth, behold I will bring upon this people, the fruit of their thoughts, Ier. 6. 19. Nay, thy God will scourge men both for and by their thoughts; accusing thoughts are stinging vipers; That worm of conscience which will ever ever gnaw the sinners heart, to his unconceiveable misery, is bred in his thoughts; O therefore wash thy heart from wickedness, let not vain thoughts lodge within thee. Remember also O my soul, if thy most retired thoughts are legi∣ble to thy God, then thy secret actions are all open and visible to his eye. Never presume upon sin, in hope of secrecy; for though thou mayst cover the can∣dle of creatures with a bushel; yet thou canst not the glorious sun of righteousness; nothing is hid from his sight; There is no darkness nor shadow of death, where the workers of iniquity can hide themselves. Lord, thou hast told me, There is nothing hid which shall not be revealed, nor secret which shall not be made known; I confess my wicked heart is apt to argue impunity from secrecy, and to think I am invisible to thee, because thou art invi∣sible to the eye of my sense; O affect my heart so

throughly with thine Omniscience and Omnipresence, that •• may keep thy precepts, because all my ways (whether inward or outward) are before thee.

I Wish that I may have this comfortable evidence of my sincerity, by the conscienciousness of my be∣haviour in secret.3 1.75 The lineaments and features of the body, are be••t discovered in the night, when its stripped naked of those garments which in the day time covered it, and were not wholly answerable to the proportion of its several parts; The shape and countenance of the soul, is much better revealed when it retires from the world, and is freed from these objects and businesses which hurried it hither and thither (possibly) much differing from its own inclination. There is no right judging of the Pati∣ent by his water, till it is setled; nor true disco∣very of the state of a Christian by his heart, till it be quiet and composed. When men are busie upon the stage of the world, surrounded with spectators, they put on strange habits•• and act not their own, but the parts of others, and so are not easily known, who or what they are; but he that followeth them into the retiring room, where they undress them∣selves, may soon discover them. The frame and bent of my heart in private, to sin or holiness, will speak its temper, whether good or bad. The soul is not at such liberty to vent it self, and to manifest its genius and disposition in its outward actions, as in its inward motions and meditations; External acts, may flow from external principles, which as a Team of Horse, draw the Cart after it by force, but internal thoughts ever flow from an internal

principle, which as the natural and proper off∣spring of the mind, discover what its parent is; The Laws of men, the fear of punishment, the hope of reward may tye my hands in company; but its nothing but the fear of my God can bind my heart to its good behaviour in secret. My thoughts are not liable to an arraignment at any earthy Bar, nor my person to any arrest from men, ••or any tumult or disorder in them, because the Law of the Magistrate can take no cognizance of them, they being locked up from all humane eyes in the privy cabinet of my heart. Though I am limited in my words, not to speak what I will, and also in my works, not to do what I will, by reason of that shame, or penalty, or ill-will from friends or superiours, which dishonest actions, and unseemly expressions may bring upon me; yet my thoughts in this sense are free, I may think what I will, notwithstanding any of these conside∣rations. Again, outward actions, both good and bad, materially considered, are common both to Sinners and Saints. What good duties are there, but as to the matter of them, wicked men may per∣form them as well as the godly! Abstinence from gross sins, praying, fasting, hearing, reading, almes-giving, have been practised by some Hypocrites, in a larger measure then by some sincere Christians; On the other side. There are ••ew sins so great, but some of the Children of God, have at some time or other been guilty of them. Gluttony, Drunken∣ness, Fornication, Incest, Murder, &c. have been committed by them that were truly sanctified; where then lieth the difference between them, so much as in their usual and predominant thoughts? Once

more, my God judgeth of my actions by my thoughts, and therefore by them I may well judge of my spiritual condition, Isa. 10. 7. Gen. 22. 16, 17. Lord, I have often heard out of thy word, Where the trea∣sure is, there will the heart be also; I know every man will be frequent in thinking of that which he esteems his happiness and treasure. The Covetous wretch hugs and embraceth his wealth in his heart and thoughts, when it is out of his sight, and in other mens hands; the Adulterer pleaseth himself in the meditation of his wanton dalliances with his foolish Minion, when he hath no opportunity for the execution of his lust; the Proud man fancieth him∣self in a fools Paradise, whilst he imagineth multi∣tudes waiting upon him, in the Presence Chamber of his crazie brain with their bare heads, their ben∣ded knees, admiring and applauding the worth of his person, the vastness of his parts, and himself as the only epitome of all perfections. O give me that character of thy children, to meditate in thy Law day and night. Let my thoughts be conversant about those riches that are not liable to rust, those pleasures which satisfie a rational soul, and that honour which is from God; give me to know that my trea∣sure is in Heaven, with thy self, in thy Son, by having my heart, and my conversation there also.

I Wish that when ever I sequester my self from world∣ly business,* 1.76 I might leave all my finful and worldly thoughts behind me.1 1.77 There can no work of concern∣ment be done in secret, unless these disturbers be ab∣sent. Should I entertain such guests, I forbid Christ

my Company. Vicious thoughts are his sworn ene∣mies, and he will not dwel in the same heart, in the same house with them; If I desire him to sit upon the throne of my heart, I must give him leave to cast down every imagination, and to bring every thought to the obedience of himself; Places that are full of vermine, are not fit for a Princes presence; Vain and unnecessary thoughts about lawful objects, are strangers, though not sworn enemies, and will give my best friend distast. Though a noble person should come to give me a visit, if he should hear me debasing my self to converse needlesly with in∣considerable impertinent fellows, I may look that he should passe by without calling in; Christ loves not to be entertained in a room full of dust-heaps and cobwebs. If vain thoughts lodge within, the blessed Jesus will stand without; Gold and Clay will not mingle; If these mists arise, and these clouds interpose, they will hinder my sight of the true Sun. Besides, My works will be answerable to my thoughts; if my thoughts be wicked or fruitless, so will my actions be. My hands are but the Mid∣wife, to bring my thoughts, the conception of my heart, into the world. My thoughts are the seed that lyeth in the ground out of sight; my works are the crop which is visible to others; according to the seed, whether good or bad, such will the crop be. If men be so careful to get the purest, the cleanest, and the best seed for their fields, that their harvest may be the more to their advantage; how much doth it concern me that my heart be sown with pure and holy thoughts, that my crop may tend both to my credit and comfort! Lord, there is no good seed

but what comes out of thy garner. I confess, the piercing thorns of vicious thoughts, and the fruitless weeds of vain thoughts, are all the natural pro∣duct of my heart. O let thy good spirit plow up the fallow ground of my soul, and scatter in it such seeds of grace and holiness, that my life may be answerable to thy Gospel, and at my death I may be translated to thy glory.

I Wish that I may in solitude,2 1.78 when I have no men to discourse with, converse with other creatures, and spell the name of my creatour out of them. It is my priviledge, that I may with Sampson, get honey and sweetness by occasional meditation, out of the carcass of every creature; The whole world is a great vast library, and every creature in it a several Book, wherein he that runs may read, the power, and goodness, and infinite perfections of its Maker; Every object is as a Bell, which if but turned, makes a report of the great Gods honour and renown. Some have compared the Creation to a musical instru∣ment; sure I am, every individual in it, is a string, which if toucht by serious consideration, will loudly and sweetly proclaim its Authors praise; He that hath much stock, may well trade high; They who by every sight, by every sound, by every thing felt or tasted, are minded of their Father and Foun∣tain, may well be taken up with frequent apprehensi∣ons and admirations of him; For the invisible things of him from the Creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and God head, Rom. 1. 20. The Highest and Lowest, the Kings and Worms, the Sun and Stone, the Cedar and Hysop, the smal∣lest

inanimate & irrational creatures read to me dumb lectures of my Gods might and love; they are so many Masters to instruct me, though silently, in his greatness and wisdom. The world below is a glass, in which I may see the world above. The works of God are the Shepherds Calender, the Plow-mans Alphabet, the King of Heavens Divinity Professors, and why not my Ca∣tholique Preachers? Certainly those several varie∣ties, choice rarities, and excellent contrivances which appear in them, were made as well for my inward soul, as outward senses, and chiefly for my soul through my senses. The word of God is food for faith, and so may the works of God nourish faith by sense. Faith seeth God in himself, sense seeth God in his creatures, and thereby may be helpful to faith. Take a view O my soul of thy beloved in those pictures, which are al∣ways before thee, representing his glorious and emi∣nent perfections; Ah, how strange is it, that he who is so near to thy senses, should be so far from thy thoughts! Try a little what wholsom cordial wa∣ter thou canst distil out of these hearbs and flowers that grow in this earthly Eden, by the fire of medi∣tation; Ask now the Beasts, and they shall teach thee: and the Fowls of the air, and they shall tell thee; or, speak to the earth, and it shall teach thee; or the Fishes of the sea shall declare unto thee; Who knoweth not in all these, that the hand of the Lord hath wrought this! Iob 12.7,8,9. Thou needst not judge the attributes and excellencis of God, or the work he requireth of thee, so mysterious•• that none but men of extraordinary parts can reach or teach them. Though the longest line of created understanding cannot fathom his bottomless perfections, & though his commandments

be exceeding broad, yet the meanest creatures do after a sort teach thee his wisdom and power, and thy duty and carriage; Ask now the Beasts, and they shall teach thee; As brutish as they are, they may in∣struct thee in many rare lessons. They will teach thee,

• 1. Gratitude and thankfulness to thy Maker and preserver; The Ox knoweth his owner, and the Ass his masters crib, but Israel doth not know, Isa. 1.2. If the dullest of Beasts, the Ox and Ass acknow∣ledge their Master, how shouldst thou thy benefactour?
• 2. Dependance on the Fountain of thy being; If they depend on him for provision, wilt not thou? Jezreel cryeth to the Corn, Wine and Oyl to nourish her; these cry to the earth, the earth cryeth to the heavens, the heavens cry to God, upon whom they depend, Hos. 2. 19. The eyes of all wait upon thee, and thou satisfiest the desire of every living thing; He giveth to the beasts their food, and to the young ravens that cry, Psalm 145. 15. and 147. 9. If the great House keeper of the world be so careful to fodder his Cattle, surely, thou mayst believe that he will not starve his children.
• 3. The dread and awe of thy God; When the Lyon roareth, all the Beasts of the Forrest tremble. What fear should possess thee, when thy God is incensed, and ut∣tereth his terrible voice in his threatnings! Thy flesh may well tremble for fear of him, and thou hast good cause to be afraid of his righteous judgements.
• 4. Providence and Diligence in thy place and cal∣ling; Go to the Pismire thou sluggard, consider her ways and be wise; she provideth her meat in the sum∣mer, and gathereth her food in the harvest, Pro. 6.6,8. If she be so wise as to know her season, and to improve it, how inexcusable wilt thou be, if thou shouldst neglect it?
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• 5. Innocency; The Sheep will suffer many inju∣ries and offer none. He went as a sheep to the slaughter, dumb before the shearer, and opened not his mouth.
• 6. Wisdom and Prudence; The Serpent will if possible, secure her head, what ever part of her be wounded; Now the Serpent was more subtil then any Beast of the field; The Christian must be care∣ful to secure his faith; be wise as Serpents; Ask the Fowles of the air, and they will tell thee; how many truths, O my soul, will the very Birds chatter out to thee? They will tell thee,
  • 1. Concerning thy God, his goodness and mercy; Are not two Sparrows sold for a farthing, and yet not one of them falleth to the ground, without thy Fathers providence, Mat. 6. His providence reacheth the meanest creatures.
  • 2. Concerning the wicked one, his cunning and policy; As the Eagle, when she seiseth on the carcass, will first peck out the eyes, and then feed on its flesh; So Satan first blindeth the mind, and then leads them hood-winkt to hell; As the Eagle car∣rieth the shelfish into the Air, onely that he might break them by their fall, and devour them; so the Devil by his costly courtesie, advanceth many to their destruction, Pro. 1. 32. As Birds are caught with several baits by the Fowler, some with chaff, some with corn, some with day-nets, some with a lowbel, so the Arch-Fowler hath various ways to seduce and catch poor souls, ye are not ignorant of his devices.
  • 3. Concerning thy self, they will tell thee,
    • 1. That heavenly-mindedness, is the onely

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    • way to chearfulness. Birds sing most, when they are got above the earth; The pretty Bed-brest doth chant it as merrily in September, the beginning of Winter, as in March, the approach of Summer. Thou mayst give as chearful entertainment to hoary frosts, as to warming beams, to the declining Sun of adversity, as to the rising Sun of Prosperity, if thy conversation be in heaven.
    • 2. That simple souls are soon seduced and slain; when the Larkers day-net is spread in a fair morning, and himself is whirling his artificial motion, by the reflecting lustre of the Sun on the wheeling instru∣ment, not onely the merry Lark, and fearful Pige∣on, are dazeled and drawn with admiration; but stouter Birds of prey, the Merlin and Hobby are in∣vited to stoop, and gazing on the outward form, lose themselves. So when Satan spreadeth his day-net of pleasure and honour, he allures not onely Hea∣thens and Indians, but even unsound and secure Chri∣stians; As the Birds that are caught in the snare, so are the Sons of men snared in an evil time, Eccles. 9. 12.
    • 3. That those that would conquer their spiri∣tual enemies, must be full of courage and valour. The Kite is, Andax in minimis, timidus in magnis; bold in dealing with t••me fowl, as Chickens and Ducks, but cowardly in medling with wild ones, that will not yield. Give not place to the Devil; Resist the Devil and he will flee from you.
    • 4. The misery and mischief of contention. The Hawk thinks constantly to make a prey of the Heron, but sometimes the Heron, when she cannot by any winding shifts get above the Hawk, nor by bemuting

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    • his feathers make him flag-winged, resumeth courage out of necessity, and strikes the Hawk through the gorge with his Bill, and so have both been seen to fall down dead together. So rich men many times presume that they may oppress their inferiours at their pleasure; but the event of their strifes and law-suits (after all their turnings and winding Meanders in the Law, sought out to get above each other) hath proved the undoing of both.
    • 5. The unreasonableness of diffidence and di∣strust. They will teach thee a lesson of faith, and help to banish our fears; Behold the Fowles of the Air, for they Sow not, neither do they Reap nor gather into Barns, yet your heavenly Father feedeth them; are ye not much better then they? Mat. 6. 28.
    • 6. The observation of times and seasons. Its thy prudence to take notice of the stormes of judge∣ments, and sunshine of mercy. The Stork in the Heaven knoweth her appointed times, and the Turtle and the Crane, and the Swallow, observe the time of their coming, but my people know not the judgement of the Lord, Ier. 8. 7.
    • 7. The pains thou shouldst take for spiritual food; the fowles of the Air will flye far for meat; Where the carcass is, there will the Eagles be gathered together. No labour should be thought too great for the meat that endureth to eternal life.
    • 8. The regard thou shouldst have to the preservation and safety of thy self and Family; They build on high, and make their nests on the tops and small twigs of trees, and will spare it out of their own mouths, to feed their young. He who provides not

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    • for his Family, is not onely worse then an Infidel, but also worse then the very Birds of the Air.

O my soul, proceed farther, Speak to the earth and it shall teach thee,

• 1. A lesson of Humility. Thou art but breathing earth, enlivened dust, as vile as the dirt that every Beast of the field trampleth on. Behold, I have ta∣ken upon me to speak unto the Lord, who am but dust and ashes! Gen. 18. 27.
• 2. A lecture of thy frailty, that thine earthly ta∣bernacle will ere long fall to the ground; Dust thou art, and to dust thou shalt return.
• 3. A lesson of fruitfulness; It bringeth forth thirty, forty, sixty, an hundred for one; And Isaac sowed in the Land, and had an hundred fold increase.
• 4. A lesson of faith and trust in God. The earth hangs on nothing, it hangs in the thin air, where an Hair-ball, nay a straw, will not stay without a support, Job 26. 7. He hangeth the Earth upon nothing.

Once more, And the fishes of the Sea shall de∣clare unto thee. Though they are mute Masters, yet they are great Teachers; They declare unto thee,

• 1. The Affection and communion that ought to be amongst Saints; Fish of the same kind flock to∣gether in Sholes; The Greek word for Fish is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is derived as some think, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to come, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be carried with force and vio¦lence, so the Fish swim in troops with great force. The safety of Saints consisteth much in their society.
• 2. The misery of want of government. The greater Fish devour the lesser; The Pike feed upon

• ... Roach; Thou makest men like Fishes of the Sea that have no government, Hab. 1. 14. So Men without Magistrates, like Canibals, feed on each other.
• 3. The folly of men that take not warning by others. Silly fish are caught by the Angle or Net, and carried to the fire, yet they that remain are still greedy of the bait; Satan takes some sinners with the snares and baits of his temptations, jerks them out of the water of life, and casteth them into the unquenchable fire, yet those that survive are as ready to hearken to his suggestions, as if there were no such thing, Eccles. 9. 12. 2 Tim. 2. 26. For man knoweth not his time, as the fishes that are taken in an evil Net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them. That they may recover themselves out of the snares of the Devil, who are taken captive at his will.
• 4. The subtile malice of Satan; When thou seest the Fisher baiting his hook, thou mayst think of the policy of the Devil, who sugars over his poisoned hooks with seeming profit and pleasures. Eves Apple was candied over with Divine knowledge; Ye shall be as Gods, knowing good and evil.
• 5. The multitude of Believers that are begot∣ten by the Gospel; When the Psalmist speaks of the Sea, he saith, Wherein are things creeping innumerable, both small and great Beasts, Psa. 104. 25. The Latine, Piscis, cometh of the Calde word, Push, which signifieth, to multiply and in∣crea••e, for nothing multiplieth more then Fish; So

• the great increase of Christians under the Gospel, is compared to the number of the fish of the great Sea, Ezek. 47. 9. And there shall be a very grea•• multitude of fish, because these waters shall come thither, for they shall be healed, &c.
• 6. The duty of men to abide in their places. Fishes do not change their element; Birds are som∣times aloft in the air, sometimes below on the earth, but Fish keep always i•• the water; Let every man abide in the same vocation wherein he is called, 1 Cor. 7. 20.
• 7. The benefit of abounding in holiness; Fishes are then sweetest and acceptable to the pallat, when they begin to be with spawn; The fruitful Christian is most pleasing to God; Herein is my Father glo∣rified, if ye bring forth much fruit, Ioh. 15. 8.
• 8. The noisomness of sin; Fish cannot abide any ill savour; When the Pump of the ship is emptied, they flie from the stench and smell of that nasty wa∣ter; hating the garment spotted with the flesh, Iude 23.
• 9. The necessity of faith and holiness; No Fish were counted clean, but such as had Fins and Scales; The Fins guide the fish, the Scales are a defence and ornament to them; Faith is a Christians guide, and good Works his garment. As the Fish by the Fins are raised from the mud to the top of the water, so faith lifteth the soul from earth to heaven; It is the evidence of things not seen; Good works are as Scales, a shield to a Christian, and are not unfitly called the Breast plate of righteous∣ness. Thus, O my soul, though thou couldst not read a line in any Printed book, thou mightest read

• many good lessons in this natural book. Even things without mouths can Preach and speak thy Makers praise and pleasure; Their voices are heard in every language, and their words go to the end of the world, Psa. 19. 4.

Wheresoever O my soul, thou goest, thou mayst by meditation get some steps nearer thine eternal weal; Art thou walking? Consider, thou art but a so∣journer and traveller in this world; thy life is a continued mo••ion, thy way is the Son of God, thy home is the Fathers House, thy motion is painful, thy way is perfect, and thy home will be full of plea∣sure. Why shouldst thou wander and come wide, or loyter and come short of Heaven! O be sure to walk in the right way, and be content to travail hard, that thy sa••e way may find its end in solace, and thy painful walk make thy home more welcome. Art thou walking in thine Orchyard, thou mayst from every tree, as a Text, gather many profitable doctrines and inferences; Take a turn or two among the Trees, and thou mayst find much wholsom fruit on them.

1. Some Trees are profitable for one purpose, some for another, some to quench thirst, some to comfort and refresh the inward parts, &c. so the Children of God are diversly serviceable, according to the different gifts bestowed on them by the Holy Ghost.

2. Every living fruit tree, is in some measure fruit••ul; though some bring forth more fruit, some less, yet all bring forth some; All living Christians are thriving and bearing fruit, though some are more eminent for growth and proficiency in grace, yet all bring forth fruits worthy of repentance.

The Hypocrite like a dead stake in an Hedge, conti∣nueth at a stay, is without good fruit, nay groweth more rotten every moneth then other; but the true Saint, like the living Tree, the longer he continueth rooted in Christ, the more abundant he is in the work of the Lord.

3. The best Trees have a winter, wherein they seem to be dead and barren, yet they have their life and sap at that time remaining in the root; Christians under desertions and temptations may be judged by themselves and others to be dead and undone, but even at such seasons their life is hid with Christ in God; Though they may fall fouly, they cannot fall finally.

4. Fruit-trees are tossed and shaken by the wind, but there is no danger of their overturning or death, whilst their root remains firm in the earth. Saints may be stirred and tossed by the high winds of Sa∣tans and the worlds temptations, but can never be overthrown, because they are rooted in Christ. Grace may be shaken in, but never out of their souls.

5. The winter which the Trees suffer in frosts and snow, and the continuance of their sapunder ground, is profitable for them, and helpful to their greater growth in Spring; So the various and severest pro∣vidences of God towards his people, are serviceable to their good; and their seeming declensions, in order to their greater growth; As Children under a fit of an Ague, they may at present be weakened and stand at a stay, but afterward they shoot up the more.

6. The fruits of trees are harsh and little worth till they are grafted; so the fruits of all by nature are wild and unpleasant to God, till they are grafted into Christ.

7. Those trees that stand most in the Sun, bring forth the sweetest and the largest fruit; So those believers that live nearest God by an holy com∣munion, do the more abound in the fruits of righ∣teousness, and their fruits are the more acceptable, springing from a principle of love to God.

8. The more the boughs are laden, the more they bow down to the earth; so the more a∣bundant any are in holiness, the more humble and lowly they will be.

9. The Husbandman chuseth what plants he plea∣seth to bring into his Orchyard, and his grafting of them, and care about them, makes the difference between them and others; So God chuseth whom he pleaseth, out of the wilderness and waste of the world, and his grafting them by regeneration, and conduct of them by his Spirit, distinguisheth them from all the rest of the earth.

10. The Leaves drop from the Trees in the be∣ginning of Autumn; Such is the friendship of this world, whilst the sap of wealth and honour lasteth with me, and whilst I enjoy a summer of prosperi∣ty, my friends swarm in abundance, but in the win∣ter of adversity they will leave me naked; O how mise∣rable is that person, who hath no friends but of this world! How happy is he that hath the sap of grace, which will remain with him in the coldest winter! Thus, O my soul, whilst thou art walking with re∣generate creatures, thou mayst better thy spiritual

senses, and walk with thy Creator. O how may thy thoughts be raised to the trees that are planted in the house of the Lord, and flourish in the Courts of thy God, that are planted by the Rivers of waters, and bring forth their fruit in due season! Lord, I con∣fess thy goodness in giving me so many ushers, yet a∣las my dull and blockish heart, to this day hath not learnt those lessons which thou hast set me by them; Vnless thou, who art the chief Master of the Assem∣blies, undertake the work, all will be in vain; Thy creatures are as burning glasses, they cannot make the Sun to shine, but when it doth vouchsafe its heavenly beams, they help to increase both light and heat. Its thine own promise that all Sions Children shall be taught of God; Let it please thee to un∣dertake the tuition and instruction of thine untoward Scholar; O do thou spiritualize my heart, and then I shall spiritualize all the works of thine hand, do thou enlighten me so powerfully by thy blessed Spirit, that I may turn every spark into a candle and every candle into a star, and every star into a Sun; and by the light of all be enabled to see more of thy beautiful face, and blessed perfecti∣ons.

I Wish that I may not onely taste by occasional,3 1.79 but make a full meal, by set and serious meditation of that food which may God provideth for my soul; If a drop, a little be reviving and strengthening, surely a good draught will yeild me more comfort and profit. If ever it be true its here, the best is at the bottom. That rare object which upon a transient view gives me some delight upon a perma∣nent vision, will afford more pleasure. If my meat

abide in my body, it will afford me the better nou∣rishment. Fluxes in the mind, as in the outward man, are arguments and authors of weakness; The milk must be set some time before it will turn into Cream; The longer Physick remains within me, t••e more operative it will be. The flame of Davids extraordinary affection to Gods Law, was kindled at the hot fire of his constant meditation. O how love I thy Law! it is my meditation all the day. His love was hot burning coals; He speaks not barely by way of affirmation, I love thy law; and by way interrogation, How love I thy Law? but also by way of Admiration; O how love I thy Law! But his abiding thoughts on it were the warm beams, which beating constantly upon him, put him into such a violent heat; It is my meditation all the day. As the Hen by sitting on her eggs some weeks, warmeth them and hatcheth young ones, so may I by applying savoury subjects home to my soul, and brooding some considerable time on them, bring forth new affections and new actions. Though my affections seem as dead as the Shunamites son, by stretching my thoughts thus on them, I shall warm and en∣liven them. Many blows drive a nail to the head, many thoughts settle a truth on the heart. O that I might not onely at some times exchange a few words with the subject of my meditation occasio∣nally, as I do with a friend passing by my door, but also at set times invite it, as Lot did the An∣gels, to stay with me all night, being confident it will pay me bountifully (as they him) for my charges in its entertainment. Yet I would not onely have my affections renewed, but also my actions re∣formed

by my meditations. If I meditate what is good to be done, and do not the good meditated on, I lose my labour, and take much pains to no purpose; Cogitation is the sowing of the seed; Action is the springing of it up; the former is hidden and under ground, the latter is visible, and many are the bet∣ter for it; If the seed should still lye buried in the earth, it is but lost and thrown away, tis the spring∣ing of it up that causeth the Harvest; Meditation is the womb of my actions; action is the Midwife of my meditations; An evil and imperfect conception, if it hath the favour of a birth, yet the mind is but delivered of a monster, and of that which had bet∣ter been stifled in the womb, then ever seen the light. A good and perfect conception, if it want strength for its birth, perisheth and comes to nothing; like Ephraim, It playeth the part of an unwise Son, and stayeth in the place of the breaking forth of Children; Its pity that such conceptions should prove abortive, or such beautiful children be still-born. Lord, thou hast appointed me to meditate se∣riously on thy statutes, and those excellent subjects contained in them. I confess my heart is unwilling to this needful and gainful work, and apt to be un∣faithful in the management of this sacred duty; If thou pleasest not to lay thy charge upon it, and to use thy power over it, it will either wholly omit it, or perform it to no purpose; Why should it not dwell now upon thee by meditation, with whom I hope to dwell for ever! What unspeakable joy might I re∣ceive in and from thy self, could I but get above this earth and flesh! O who will bring me into that strong City not made with hands! Who

will lead me into thy holy hill of Sion by medita∣tion! Wilt not thou O God? Grant me thy Spirit I beseech thee, that my spirit which lives upon thee may be united in thinking of thee, and may live wholly to thee.

* 1.80O my soul, now thou art spending thy self in Wishes, set upon the work, and turn thy prayers into practice for an example and pattern to others,* 1.81 and for thy pro∣fit. There is one Attribute of thy God to which thou art infinitely indebted and beholden for every moments a∣bode on this side the unquenchable sire, even his Pa∣tience and long-suffering. Ah where hadst thou been at this hour, had not that Attribute stood thy friend! Let the kindness thou hast received from it encourage thee to a serious consideration of it. Old acquaintance and former courtesies may well plead and prevail al∣so with thee to afford it entertainment for some time in thy thoughts.

1 1.82What is this Patience of thy God to whi••h thou art so much engaged? It is his gracious will, wher••by he beareth long, and forbeareth his sinful creatures. It is that Attribute whereby he beareth their re∣proach, and forbeareth revenge. It is sometimes called slowness to anger, Psal. 103. ••. He is not easily overcome by the provocations of men, but striveth to overcome them by his patience: A small matter doth not incense him to anger; he is not pre∣sently put into a fury, and his wrath is not easily height∣ned into revenge. Thou wast a trangressor from the womb; for mine name sake I will defer mine an∣ger, and refrain for thee, that I cut thee not off, Isa. 48. 8,9. It is sometimes called long-suffering, Exod. 34. 6. He expecteth and waiteth a long time

for the repentance of sinners. He doth not onely pity our misery, which is his mercy, and notwithstanding all our wickedness and unworthiness load us with be∣nefits, which is his grace, but also bear many days, many years with our infirmities, which is his long-suffering. Men are transgressors in the womb, before they are able to go they go astray; yet after a thousand and thousand affronts from the womb to the tomb he bears with them; Forty years long was I grieved with this generation. Infants, or green wood, are fit fuel for the eternal fire, yet he forbears rotten Okes, and old sinners. They owe an infinite debt to Iustice, and are liable every moment to the prison of Hell; but Patience stoppeth the arrest of vengeance; He en∣dureth with much long-suffering the vessels of wrath fitted for destruction•• Rom. 9.12.

This Patience of thy God is amplified by considering,* 1.83

• 1. How odious sin is to him; the evil of sin never obtained a good look from God; Thou art of purer eyes then to behold iniquity. He seeth all sins with an eye of observation, but he seeth no sin with an eye of approbation. Tis not out of any love to sin that he is so long-suffering towards sinners, for sin is the object of his anger and dislike; He is angry with sin∣ners every day. Sin is the object of his wrath, which is anger boyled up to its greatest heat; The wrath of God is revealed from heaven against all unrighttous∣ness and ungodliness of men. Nay its the object of his hatred, which is the highest degree of detestation; Ha∣tred is abhorrency heightned to an implacability. Bare anger might be appeased, wrath might be pacified, but hatred is irreconcileable; The foolish shall not stand in thy sight, thou hatest all workers of iniquity.

• Six things doth the Lord hate, yea seven are an abomination to him. There is an antipathy in his nature against the smallest sin, as sin is contrary to his being, law, and honour; though he be so perfect a God, that no sin can be hurtful to him, yet he is so pure a God, that every sin is hateful to him. Therefore the Scripture speaking of God, after the manner of men, represents it as offensive to every of his senses. It grates his ears, and thence he complains of the cry of Sodom; It provoketh his eyes, and hence it is said, Evil cannot stand in thy sight, neither canst thou behold the workers of iniquity; It oppresseth his feeling, wherefore he ••s said to be pressed with ••in, as a Cart is pres∣sed with sheaves; It displeaseth his smell, and so he calleth sinners rotten car••••sses, open sepul∣chres, that send forth noisom savours. He proclaimes to the world the offensiveness of sin to his sacred Majesty by the names he gives it in his royal Law, where∣in ••e forbids it; He calls it dung, mire, vomit, filth, superfluity of naughtiness, filthiness, a menstruous cloth, a plague, an issue, an ulcer; And yet though sin be thus infinitely loathsom and odious to him, he bears with men that are all over infected with it in the highest degree.
• 2 1.842. The condition of sinners. His patience is much heightned by considering who they are that distaste and provoke him with their sins; they are his creatures, the work of his hands. They rebel against him who were made, and are every day maintained by him. They forget him that formed them, and fight against the fountain of their beings. They are his obliged crea∣tures; such on whom he hath laid millions of engage∣ments:

• They cannot speak a word, or think a thought, or fetch their breath without him; they live every moment wholly upon his mercy. Hear O Heaven, give ear O earth! he hath nourished and brought up children, and they have rebelled against him. He is daily multiplying mercies on them, and yet they are daily multiplying iniquities against him; they are creatures full of enmity against him; they sin against him out of hatred of him: The carnal mind is enmity against God; If it could lay a plot to take away the life of God, it hath malice enough to put it in execution. Hence there appears little rea∣son why he should pity or spare them. If a man find his enemy, will he let him go? yet God is patient towards them.
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  3. The multitude and greatness of sins and sin∣ners. He cannot look down from heaven but every moment he beholds millions of transgressors proclaim∣ing war against him, walking contrary to him, and provoking him before his face. The whole world is a field wherein the inhabitants are continually with drums beating, and colours flying with brazen fore∣heads and stubborn hearts, letting flie whole vol∣leys of sins and impieties against heaven. Their whole work is to stretch out their hands against God, and strengthen themselves against the Al∣mighty. From the highest to the lowest they disown his authority, deny his dominion, deface his image, dishonour his name, despise his laws, scorn his love, and mo••k at his threatnings. All sin, and come short of the glory of God. The whole earth is a kind of hell in regard of blasphemy and pollutions, and all manner of provo••ations. His pure eyes behold the

• ...

  Devil-worship amongst Heathen, the Imposter-wor∣ship amongst Turks, the Idol-worship amongst Pa∣pists, and the belly and flesh-worship amongst Prote∣stants. He seeth in the Rich, oppression, atheism, swearing, cursing, pride, persecution of others; in the Poor, envying, murmuring, carnal-mindedness, drunkenness and ignorance; in the Young, head strong passions, uncleaness, youthful lusts; in the Ancient, im∣patience, covetousness, prophaness. He understand∣eth the several hearts of men, so many sinks of sin; and the several lives of men, so many treasons and conspiracies against his Being and Law; and so many men in the world, so many monsters of wickedness: Though he enjoyn them his Precepts, they cast them behind their backs; though he would allure them by his Promises, they scorn them as Babies to fool children withal; though he would affright them with his commi∣nations and threatnings, they laugh at the shaking of those spears, and look on all his words no better then wind. Though he endeavours by his works to reclaim them from their wickedness, sometimes loading them with his benefits, that his goodness might lead them to repentance; sometimes scour∣ging them in measure, that they might not be condemned with the world, yet they slight his fa∣vour, are not afraid of his fury, and by their impenitency, and continuance in sin dare him to his very face.

  He sendeth his Ministers to tell them of their dan∣ger, he sets up Conscience within them to mind them of their duty, he hangs up others before them as spectacles of his wrath, that they might take warning, and escape destruction; and yet they laugh at Ministers

• ...

  for their weeping over them, check Conscience for its bold∣ness to check them, and think themselves wiser then to be frighted with the scarecrows of Gods judgements on others. They sin against ••is Wisdom, his Power, his Goodness, his Faithfulness, his Patience, his Providence, his Ordinances, his Son, his Spirit, his Law, his Gospel, their own Promises and engage∣ments, the voyce and cry of his Vicegerent within them, and that day after day, and this throughout the whole earth, and yet notwithstanding all these high affronts and notorious indignities repeated and continued every moment, he beareth with them.

  The meekest man in the world, no not all the men in the world have patience enough for one sin∣ner; what patience then hath God that beareth so much with a world of sinners! It is the saying of one,* 1.85 If but any tender-hearted man should sit one hour in the Throne of God Almighty, and look down upon the earth, as God doth continually, and see what abominations are done in that hour, he would undoubtedly the next set all the world on fire. O how patient is that God that beareth with it so many years! The meek∣est man upon earth could not endure the ••roward∣ness of one people, and they the best people in the world; the peevishness of the Jews drove him into that passion, for which he was excluded the earthly Canaan. How meek and patient then is God who beareth the evil manners of all the nations of the world, the greatest part of which make it their work to spit their venome, and malice, and bla∣sphemy in his face every day! The whole world is a volume in every leaf, and in every line of which,

• ...

  Patience, Meekness, Gentleness, Long-suffering, Forbearance are written in broad letters.

• 4. How he knoweth all their sins. He doth not forbear sinners from ignorance of their sins; he seeth and knoweth all things. All the ways of man are be∣fore the eyes of the Lord, and he pondreth all his goings. His eyes behold, and his eye-lids try the children of men. Men bear with others, because they know not their secret treasons, and heart-rebellions; but God knoweth all the wickedness that is committed in the world, He telleth man his thoughts. All se∣cret sins are publick to him: All men are naked and open to him. He knoweth every thought, word and action of every man as exactly as if he had none but him to mind. His knowledge is infinite; he knoweth all the sins of all men clearly; they are as visible to his eye as if they were written with the brightest sun∣beam on the clearest chrystal. He knoweth all the sins of men distinctly, not in a confused heap or lump, but one by one; knoweth all the sins of all men every moment. All the sins that are, that ever were, or that ever shall be, are continually in his eye and view.
• 5. How he is able to revenge himself every mo∣ment. David did bear with Joab because the sons of Zerviah were too hard for him: He was a ten∣der plant that was scarce rooted, and feared to be o∣verturned by their fury; but God beareth with sinners though he be Almighty, and can do all things. He can as easily turn the sinner into hell, as tell him of hell; he can blow the sinner with his breath into the bottomless pit: By the blast of God they perish, by the breath of his nostrils they are consumed. The most secret sin is within the sight of his countenance,

• and the strongest sinner within the reach of his ven∣geance. This is wonderful indeed; he is infinite in patience, who is infinite in power: The Lord is slow to anger, and great in power, saith the Pro∣phet, Nahum. 1. He that can in a moment speak the whole Creation into nothing, beareth many years with his rebellious provoking Creatures. The Lord looked upon the Egyptians and troubled them. Its an easie matter to look; especially for him that made the eye. A glance of his eye will overthrow the proud∣est, stoutest sinner. Men are great in anger, who are little in power; their hearts are good, I should say bad enough, speedily to ruine such as offend them; but their hands are weak and straitned, that we may thank their want of power, not their patience for our preservation; But God who is all power, is all patience; he that can spurn the whole world into end∣less wo, more easily then all the men of the world can spurn a foot-ball into the water, forbeareth them year after year.
• 6. He doth not onely forbear, but also do men good. His goodness towards them is positive as well as privative; he upholds them in their beings, pro∣tects them in their goings, supports them by his power, supplieth them by his providence, as well as forbear them by his patience. His enemies are hungry, he feeds them; they are thirsty, he gives them drink. He gives them that corn, and wine, and oyl which they bestow on Baal; he bestows on them those mercies with which they fight against him; he blesseth them with life, health, strength, food, raiment, sleep, rea∣son, friends, peace, liberty, riches, honours, the Gospel, Sermons, Sabbaths, offers of pardon and

• life, whilst they persist in their provocations against him. He is at infinite cost and charge night and day, in sending provision into the camp of his enemies.
• 7. He woeth us to be reconciled. He doth not onely command and enjoyn rebellious man to throw down his weapons of unrighteousness, but even pray∣eth and entreateth him with much importunity, to accept of peace and pardon; As though God did beseech you by us, we pray you in Christs stead, be ye reconciled to God. He is earnest and in∣stant by his Ministers, by the motions of his spirit, by the calls and convictions of conscience, that he might perswade miserable men to be happy, 2 Cor. 5. 15, 20. 2 Chron. 36. 15, Isaiah 65. 2. and 42. 14. I have stretched out my hand all the day long to a rebellious house, that have walked in a way that is not good.
• 8. He doth all this, without any expectation of advantage to himself; He gains not by our holiness, neither is he a loser by our wickedness; The arrows of sin are always too short to reach him, and he is so high that he is far above our highest service, our blessings and praises; infinite perfection admits of no addition; Can a man be profitable to God, as he that is wise may be profitable to himself? Is it any pleasure to the Almighty, that thou art righteous, or is it gain to him that thou makest thy ways perfect? He begs as hard as if it were for his own life, but it is wholly for ours; He loseth not the least, if we be lost; he saves no∣thing by our salvation; Its all one to the Sun whether men open their eyes and are refreshed with its light, or shut their eyes and behold nothing of its glorious splen∣dour.
• ...

• 9. He forbeareth us, who is infinitely our Su∣perior; It were much for a King to bear with a af∣fronts from a vile Beggar; but its infinitely more for the King of Kings to bear with indignities and trea¦sons, and malice, and hatred, from his vile creatures. O the patience of a God! man cannot suffer a disre∣spect from his fellow; but God doth from them that are infinitely his inferiours. The Apostles were good men, yet upon a little disrespect from some of the same make and mold with themselves, they presently call for fire from heaven; what patience and goodness is then in God, who beareth with such innumerable and notorious affronts, from his Slaves and Vassals, from them that in comparison of him are much lesse then no∣thing!
• 10. He warneth before he striketh; He threa∣tens that he might not punish, and thundereth with his voice, that he might not overthrow us with his hand; He shoots off his warning peices, that he might spare his murthering peices. Men that are set upon revenge, are silent. When Absolon re∣solved on the destruction of Ammon, he spake not a word to him, either good or bad; but God tells men fully what is intended against them by his justice, that it might be prevented by their fitness for mercy. That bitterest cup of threatnings, hath the sweet of love at the bottom.
• 11. He punisheth temporally, that he might spare eternally; When he is forced to strike, he ••seth the rod, that he might not use the ax;* 1.86 We are chastened of the Lord, that we might not be condemned with the world; He forceth tears in this world, to pre∣vent

• ... eternal weeping; how many a mans way doth he hedge up with thorns, that he might not find the path to eternal death.
• 12. He is thus patient towards men, who did not wait at all on Angels; The Angels were more no∣ble creatures, and able to have done him more and better service then man; yet when they sinned, he did not wait a moment for their repentance; but he stretcheth out his hand all the day long to man; He that would not wait upon disloyal Courtiers, waits upon rebellious Beggers.

Consider the causes of it.

The moving cause, is his own gracious nature; Men forbear punishing Malefectours, sometimes be∣cause they are related to them, sometimes from hope of advantage by them, sometimes because they are afraid of them; but God forbears none upon any such grounds. His goodness is the onely string that tieth his hand from striking; Yea, many years didst thou forbear them, for thou art a gracious and a merciful God, Neh. 9. 30, 31.

The Final Cause is manifold.

• 1. That he might exalt his great name; Its light straw, that upon the least spark takes fire; The dis∣cretion of a man deferreth his anger, and its his glory to pass by infirmities; Mean and low spirits are most peevish and passionate; Sickly and weak persons, are observed to be the most impatient;* 1.87 God makes his power known, when he endureth with much long suffering, the vessels of wrath fitted for destruction; He intendeth the advancement of his praise, in the lengthening of his patience; For my names sake will I defer mine anger; for my

• praise will I refrain for thee, that I out thee not off, Isa. 48.
• 2. That sinners might amend; He is patient, that men might not perish; The Lord is not slack, as some men count slackness, but is long suffering to us-ward, not willing that any should perish,* 1.88 but that all should come to repentance; He defers their execution, that they might sue out their par∣dons. The Lord waiteth (not that he might be bles∣sed in himself, but) that he may be gracious to sinners.* 1.89
• 3. That impenitent sinners might be left with∣out excuse. If sinners that are turned out of the womb into hell, will justifie God; surely those up••on whom he waited twenty, or thirty, or forty, or fifty years for their conversion, will condemn them∣selves; if all mouths shall be stopped, then they that tasted so largely of forbearing mercy, may well be silent. O how little will they have to say for themselves upon whom grace waited so many years, knocking hard at the door of their hearts for accep∣tance, and they refused to open to it, or bid it come in.* 1.90 How justly will they suffer long in the other world, to whom God was so long-suffering to no pur∣pose in this world, Rom. 4. 2.

How fully,* 1.91 O my soul, doth the Scripture men∣tion this patience of thy God! The Lord passed by, and proclaimed his name, the Lord, the Lord God, gracious, long suffering. Though sinners trie his patience by their heaven-daring provocations, yet the Lord is gratious, slow to anger, and of great kindness;* 1.92 Oftentimes they do their utmost to kindle the fire of his anger, but many a time turned he

away his anger, and did not stir up all his wrath. What monuments of his patience, hath he reared up in his word! It is also written in broad letters in his works; He bore with the Iews, after their unparalleld murder of his own Son, above forty years. The old world had larger experiences of his ••orbearance; My Spirit shall not always strive with man, yet his days shall be an hundred and twenty years. The Egyptians, though cruel perse∣cutors of his own people, that were as dear to him as the apple of his eye, yet were suffered four hun∣dered years; He beareth with men, till he can no longer forbear; The woman with child is forced, though she hold out long, to fall in labour at last; I have long time holden my peace, I have been still, and refrained my self; now will I cry like a travailing woman, Isa. 42. 14.

* 1.93O thou dear friend of mankind, that thou wert imprinted in my thoughts, engraven in my heart, and always before mine eyes! O my soul, Consider this long suffering of thy God, till thou tastest some rellish of its sweetness; This name of thy God, is as oyntment poured out, which yeildeth a re∣freshing fragrancy; Hath it been all thy days so near thee, and done so much for thee, and wilt thou not give it some warm entertainment within thee? Hast thou not infinite cause to cry out, O the depth of the patience and forbearance of God! As soon as thou wast conceived, thou wast corrupted; before thou wast born, sin w•••• brought forth in thee; thy God might have turned thee out of thy mothers belly, into the belly of hell; divels might have been the Midwife to deliver thy mother

of such a monster, and their dungeon of darkness the first place in which thou didst breath; yet he who might have caused eternal death to have trod∣den upon the heels of thy natural birth, spared thee. Had he then suffered the roaring lions, his executioners, to have dragged thee to their own den, he had got himself glory, and prevented much dishonour, which thou hast since brought to his name. As thou didst grow up, sin grew up in thee, and patience grew up with thee. Numberless ha•••• thine iniquities been, and his advantages for thy destruction, yet he hath forborn thee. What hath he got by all his long-suffering towards thee? He might have ruined thee, to his eternal honour; but his forbearance hath seemed to impair the revenues of heaven. Wicked men question his power, and good men quarrel with his providence, and all be∣cause of his patience; When some sinners are hanged on Gibbets, as spectacles of his justice, others are kept in the more awe; but if judgement be not speedily executed, the hearts of the Sons of men are set in them to do mischief. The thanks that are usually paid him for his patience, are indignities and affronts; The sleeping of vengeance, occasioneth the awakening of sin. Besides, their thoughts of him are the more prophane as well as their actions; If he be patient towards the sinner, he is judged a party in the sin; These things thou didst, and I kept silence, thou thoughtst that I was altogether such a one as thy self; Because he is silent, they judge him consent∣ing; O my soul, may not thy God be well called, the God of all patience, when he aboundeth so much in it, though he be so great a loser by it! Was not

the patience of thy Redeemer on earth wonderful, in bearing such mockings, smitings on the cheek, spittings in his face, scourgings on his back; But thy Redeemer in Heaven endureth more affronts every moment against his divine nature, then he did all his time of abode in this world, against his humane nature; O why art thou no more war∣med with it, and wondering at it; Even a Saul was so affected with the forbearance of David, that he should spare his enemy when he had him in his hands, and might as easily have cut his throat as the skirt of his garment, that he lift up his voice and wept. And art not thou affected with the patience of thy God, in whose hand is thy life, and breath, and all thy comforts, who can with a glance of his eye, turn thee into the fiery furnace, against whom thou art an open traytour, and profest rebel, that he should spare thee so many years, and instead of heaping up judgements on thee, lade thee with his benefits! Consider,

• 1. He is not patient towards all men, as he hath been towards thee. Some have found justice arrest∣ing them immediatly upon their contracting of new debts, and haling them presently to hell, upon the commission of their sin. There are those of the Ser∣pents brood, that have been crushed in the egge, and others that have stayed longer, have been ripe for ruine, before they had attained their full age. Though the Creditour hath forborn thee five hundred talents, yet he hath not forborn some others five hundred pence; wrath hath sometimes followed sin so close••, that it hath lodged where sin supped: Gehezis leprosie and lie were contemporary; Abso∣lons

• life and treason against his Father expired to••gether; A sudden Thunder-bolt from Heaven, hath struck some into Hell without any fore-runner to give warning of it, yet thy God hath spared thee.
• 2. He that forbore thee who hast so often offended him, did not forbear Angels a moment, after they had once offended; Behold the severity and goodness of God! towards Angels, the highest and noblest house of the creatures severity; towards thee goodness; He that stated those excellent natures in an irrecoverable condition of wo and misery upon their first fault, hath born with, and forborn thee after millions of af∣fronts.
• 3. He that spares thee, did not spare his own Son; The Son of God did no sooner stand in the place of sinners, but it pleased the Lord to bruise him, and to put him to grief, and to make his soul an offering for sin. Though he were free from sin, he was a man of sorrows, and thou who art little else then sin, hast not so much as tasted what such sorrows are; Thy God hath forborn thee, a monster of rebellion and wicked∣ness, when he would not in the least forbear him who was a miracle of obedience and dutifulness; Nay, he did not spare him, that he might spare thee, and would not forbear him, because he intended to forbear thee. Wonder, O my soul, at this transcendent grace and goodness; Is it possible for thee to consider how a sudden Arrow hath shot others dead on thy right and left hand! how Angels themselves, upon their first breach of the divine law, were without any pity or forbearance reserved in chains of darkness, to the judgement of the great day! Nay, how the Son of Gods boundless love, who never offended

• him, for becoming onely a surety for others sins, was without the least forb••arance arrested and forced to pay the utmost farthing! and that thou who art a lump of lust, a sink of sin, an old enemy and traytour against the crown and dignity of the King of Heaven, after thousands and millions of provoca∣tions against Law and Gospel, Light and Love, Pre∣cepts and Promises, art to this day spared! Canst thou I say, consider all this, and not be transported into an high and holy passion of love and admiration, at such unparalled patience! Thou mayst well say with the holy Apostle, In me Jesus Christ hath shewed forth all long-suffering and patience, for an ex∣ample to them that should hereafter believe on him unto life eternal.

O my soul, what dost thou think of these things! was ever patience represented in such lively, lovely colours? Thou mayst now fully satisfie thy self in the reason of thine abode so many years on this side the unquenchable lake. Dost thou ask, Why was I not cut off from the womb, and hurried through the light of this world, to blackness of darkness for ever? I answer, because thy God is patient. Dost thou ask, Though I was not as a poisonous viper, crusht to death (as soon as brought forth) with the foot of divine wrath, for the venome which was in me; yet when I put it forth to the injury of others, and did spit it in the face of God himself, why was I spared? I answer, because God is patient. Thou sinnest often, every day, every hour, in every thought, in every word, in every deed, and he spares as of∣ten, because He is patient. Thou reade••t of a sea∣son when the patience of the Saints doth especially

triumph, Here is the faith and patience of the Saints;* 1.94 This world is the stage, and this life is the time wherein the patience of thy God doth act its part, to the amazement of all judicious spectatours; Here is the faithfulness and patience of thy God. O that I could affect and admire it, embrace and entertain it according to its worth! O that my heart were filled with its warmth, my tongue with its praise, and my life with its end! O thou that art so much in favour with God, and so great a friend to men, that thou wert engraven upon the palms of my hands, and thy walls were ever before me! O that thy noble deeds, and what wonders thou hast wrought for the children of men, were written for the generations to come, that the people yet unborn might praise the Lord! When, O when shall this patience of my God make a suitable impression upon my spirit! I live upon it, I live by it, I had been a fire-brand of Hell at this moment, had it not been for it, yet how great a stranger am I to it! It goeth with me when I walk abroad, it abides with me when I stay at home, it followeth me up and down day and night; I am beholden to it for my life and all my mercies, for my present enjoyments, and future expectations; yet•• alas how little am I affected with it! I wonder at the patience of some choice Christians, that hold their tongues when others revile them, and their hands when others assault them, and do not wonder at the patience of my God, when their injuries are nothing to his, either for nature or number; and their pa∣tience to his far less then the smallest Drop to the Ocean. O my soul, how wilt thou be able to answer for this sensless stupidity! Must the Candles of crea∣tures

be gazed at with amazement, and thy God a∣lone be neglected! Is a beam of the Sun worthy of such admiration, and not its glorious body worthy of much more? Wilt thou not value a pearl of such infinite price, and disesteem all the meekness and forbearance of men, in comparison of the patience of thy God? O where is thy judgement, that thou val••est so little such unsearchable riches, that thou dost not cry out, O the height, and depth, and length, and bredth of the forbearance of God? Where are thy affections, that they do not cling about it, cleave to it, close with it, delight in its presence, and desire its continuance? Where is thy heart, that it doth not taste its sweetness, smell its savour, love its gracious Author, and meditate on its precious na∣ture, and pleasant effects night and day? Where are my spiritual senses, that they are not conversant a∣bout so worthy an object? I cannot open mine eyes, but I may behold it in every thing that is visible: The food, and raiment, and life, and health, and strength, and liberty, that I and others enjoy, pre∣sent the patience of God unto me. Every friend I converse with, every drunkard and unclean person and atheist, yea, every man I meet, tells me, God is patient. The Oaths, and Curses, and Murthers; and Adulteries, and Blasphemies, and Prophaness of wicked men cry aloud in mine ears, that God is patient. The persecutions, and oppressions, and prayers, and cries, and tears of good men, pro∣claim to my conscience, that God is patient. The Sabbaths and Ordinances, and seasons of grace, and offers of pardon and life, which both good and bad enjoy, speak plainly and distinctly, The Lord is pa∣tient.

O that mine eyes could see it, mine ears hear it, my mouth taste it, my mind discern it, and my soul rell••sh it in all these! O thou beautiful beam, darted from the Sun of Righteousness, that callest poor mortals to life, when they are at the brink of death, thou that art the wonder of glorious Angels, and glorified Saints, be thou unto me as a bundle of myrrhe, and a cluster of camphire always un∣to me; let me love thee much for my own sake, because thou hast done so much for me, but most for the Lords sake, because he is all in all unto me.

Well O my soul, how wilt thou requite the kindness thou hast received from this Patience of thy God! When Ahashuerus an Heathen had read and conside∣red how Mordecai had saved his life, by discovering the two trayrours that sought to lay hands on the King, he cried out, What honour hath been done to Mor∣decai for this? and could take no rest till he had given him some signal honour. Thou hast read (for thy whole life is a Book written within, and without with it) how the Patience of thy God hath saved thy life, the life of thy soul, when sin and Satan conspired toge∣ther to take it away; now wilt thou not say within thy self, What honour hath been done to the pati∣ence of God for this? and be unsatisfied till thou hast done it some honour, for this good office it hath done thee. What love doth that friend deserve who saves thy life! What esteem doth that hand of pity merit, that keeps thee out of the bottomless pit! What thanks is that Messenger worthy of, that brings thee (a condemned sinner) certain news of a reprieve, and great hopes of a pardon! Surely the respect thou

owest to the patience of God (which doth as much for thee as all this) should be very great, especially considering thy disrespects formerly to the God of Patience have been very grievous. Lord, I acknowledge I have for∣merly much abused thy patience, u••ing it as an en∣couragement to prophaness, and turning thy grace into wantoness; but now through thy strength, I will no longer despise the riches of thy forbearance, but be led through thy goodness to repentance. I know thou intendest it as a City of refuge to the peni∣tent, not as a sanctuary to the presumptuous. O let me never make it a pillow for an hard heart, but a plaister for a wounded spirit. Let this servant of thine, and friend of mine obtain his errand, and ac∣complish the end for which thou hast sent him. Thou sparest me here that thou might spare me hereafter; thou waitest upon me that thou mightst be gracious unto me; and art long-suffering, because not willing that any should perish, but that all might come to repentance. O that therefore I might wait upon thee in all thy providences and ordinances for grace, that so thy long-suffering may be unto me salvation! Thou hast told me, Though the sinner live an hun∣dred years, and God prolong his days, yet it shall not go well with the wicked. His preservation is but a reservation to the sorer and greater destructi∣on. Though thou sufferest long, thou wilt not suffer always; and when thou strikest impenitent ones, the slowness of thy pace will be recompenced in the heaviness of thy hand. The longer the child of ven∣geance is in the womb of the threatning, the bigger it groweth, and the more pain it will put the sinner to, when it cometh to the birth of its execution.

O how dreadful will my doom be, when thou comest to reckon with me for all thy patience, if I do not at this day prevent it by repentance! If thy patience do not now make me bend, hereafter it will make me bleed; Its a sweet friend, but a bitter ene∣my; No fury like that which is extracted out of abused patience. Twere far better to be sent from the Mothers breasts to everlasting burnings, then to live many years at the charge of patience, and then to die impenitent; If I cause thee to suffer long now in vain, thou wilt cause me to suffer long in the other world, and the more dreadfully for thy long-suffering in this. Since thou art gracious and merciful, slow to anger, and of great kindness, O take me not away in thy long-suffering; but give me to mind in this day of thy patience, the things that concern mine everlasting peace, that I may to eternity give thee honour and praise for thy won∣drous and boundless patience,

Amen.

Notes

• * 1.1

  Suetonius.
• * 1.2

  Motives. 1. The bene∣fit of solitude.
• * 1.3

  Quando secrete d••us erat in ta∣bernaculo. Vulgar. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept.
• 2 1.4

  Motive. The danger of neglect.
• * 1.5

  Se••. Epist. 10.
• * 1.6

  Isa. 34. 11.
• 3 1.7

  Motive. It will be some evidence of uprightness.
• * 1.8

  Wherein the exercising our selves to god∣liness in soli∣tude consist∣eth.
• 1 1.9

  In keeping away vain thought••••
• * 1.10

  Quid tr••les•• solitudo corpo∣ris, si non est solitudo cordis. Greg.
• * 1.11

  Ho••. 7. 9.
• 2 1.12

  In spiritua∣lizing natural things.
• * 1.13

  Luth. Declam. Popular de Terti. Precept. Tom. 1.
• * 1.14

  N•••• est ••llum animal••ulum tam exiguum in quo non ••l••s dis••ere possimu•• quam in omni∣bus s••ul••tis pictis aut ••as•••• sim••la••bris. Lavat.
• * 1.15

  Every crea∣ture, sa••th Ber∣nard, hath this voyce, Q•••• se∣cit m•• propter te, s••••it t•• pro∣pter se.
• * 1.16

  Cant 7. 11.
• * 1.17

  Isa. 40.6.
• 3 1.18

  Mind so∣lemn and set meditations.
• * 1.19

  The Subject matter of me∣ditation; The word of God.
• * 1.20

  The first part of meditation; Cogitation of the word.

  First, In it; C••uses.
• 1 1.21

  Its princi∣pal efficient Cause; The Spirit of God.
• * 1.22

  John 7. 46.
• 2 1.23

  Its instru∣mental Cause; Eminent Saints.
• 3 1.24

  The Mate∣rial Cause.
• 3 1.25

  The formal cause of it.
• 1 1.26

  Inward.
• 2 1.27

  Outward.
• 4 1.28

  The final cause.

  Joh. 7. 18. 2 Cor. 4. 6.
• * 1.29

  2 Ti••. 1. 9.
• 2 1.30

  In its pro∣perties.
• * 1.31

  Psa. 119. 142. Joh. 17. 17 Dan. 10. ult. Eccles. 12. 10. Col. 1. 4. 1 Pet. 1. 19 Gal. 1. 8 2 Pet. 1. 19 Luk. 16. 31
• * 1.32

  John 3. ••lt.
• 3 1.33

  In its names and titles.
• a 1.34

  John 10. 35.
• b 1.35

  Matth. 22.29
• c 1.36

  1 Pet. 1.15.
• d 1.37

  2 Tim. 3.15.
• e 1.38

  Ephes. 1.9.
• f 1.39

  Ephes. 3.9.
• g 1.40

  Prov. 20.17.
• h 1.41

  James 1 25.
• i 1.42

  Rom. 3.27.
• k 1.43

  Psal. 19.7.
• l 1.44

  James 1. 8.
• m 1.45

  Josh. 1.8.
• n 1.46

  Isa. 34. 16.
• o 1.47

  2 King. 22.8.
• p 1.48

  Ephes. 1.16.
• q 1.49

  Rom. 1. 1.
• r 1.50

  Acts 20.24.
• s 1.51

  Acts 20: 27.
• t 1.52

  1 Kings 2. 3.
• u 1.53

  Job 37. 10.
• x 1.54

  Jer. 9. 12
• y 1.55

  Deut. 29. 12.
• z 1.56

  Acts 7.38.
• a 1.57

  Micah 6. 9.
• b 1.58

  Prov: 8.14.
• c 1.59

  Rom: 10.14
• d 1.60

  Luke 10. ult.
• e 1.61

  Matth: 16.19
• f 1.62

  Luke. 11. 52.
• g 1.63

  Luke 2.10.
• h 1.64

  Isa: 52.7.
• i 1.65

  1 Sam. 13. 23
• k 1.66

  Psalm 101.2.
• l 1.67

  Matth: 7. 13.
• 4 1.68

  In it•• com∣parisons.
• * 1.69

  Application.
• * 1.70

  Resolution.
• * 1.71

  A••nsw. on Psa. 3. 2.
• * 1.72

  The Intro∣duction:
• * 1.73

  Motives to exercise our selves to god∣liness in soli∣tude.

  1. The advan∣tage which a Christian may reap by soli∣tude.
• 2 1.74

  Motive, The danger of carelesness in solitude.
• 3 1.75

  Motive. Tis a good sign of since∣rity.
• * 1.76

  Wherein godliness con∣sisteth in so∣litude.
• 1 1.77

  By watch∣ing against sinful and vain thoughts.
• 2 1.78

  Spiritualize natural things
• 3 1.79

  Be frequent in deliberate meditations.
• * 1.80

  An example o•• set medita∣tion.
• * 1.81

  The subject of meditat••on, The Patience of God:
• 1 1.82

  The nature of it.
• * 1.83

  Patience am∣plified to∣wards sinners,

  1 In that God hates sin.
• 2 1.84

  The co••∣dition of sin∣ners.
• * 1.85

  Mr Bolto••
• * 1.86

  1 Cor: 11. 31.
• * 1.87

  Rom. 9. 22.
• * 1.88

  2 Pet. 3. 9.
• * 1.89

  Isa. 30. 18.
• * 1.90

  Gen. 6. 3. 1 Pet. 3.20.
• * 1.91

  Testimo∣nies. Exod. 32.
• * 1.92

  P••alm. 103. 8.
• * 1.93

  Applicat.
• * 1.94

  Rev. 13.