THE next Duty I shall speak of, is Medita∣tion; a necessary, though much neglected Duty. Yea, Christians themselves, that make Conscience of other Duties, and are much in hear∣ing, reading, and Prayer, yet are too backward; yea, unskill'd in the right performance of this du∣ty. But did they know the benefit of it, and the incomes many receive by it, they would not neg∣lect it: it brings much Advantage to a gracious Soul, and stores it with many Heavenly Truths, which those that neglect it never attain: In this a man ingages all the powers of his Soul, and bends his mind to consider, and muse upon some Spiri∣tual Object; for I speak not of it here, as wicked men use it, to devise mischief; but as a Christian duty. Now, Meditation is either Occasional, and Sudden; or else Solemn, and Set, for both are ne∣cessary, both are beneficial: The former is occa∣sioned by Objects occasionally presented, by the Providence of God; either to the Senses, or brought to the Memory, and resembles those sud∣den Ejaculations, suddenly occasioned; only in the one a man speaks to God, and in the other a man speaks to his own Heart. Thus we see David, by beholding the Sun, Moon, and Stars, those glorious Lamps of Heaven, he falls out into Ad∣miration, of God's Love to poor man, in raising him above these, and making him but a little low∣er than the Angels, Psal. 8.1,2, &c. Such oc∣casional Page  83 Objects were the grounds of many of Christs speeches, and Sermons: And a Christian by this means may learn something from every thing he either sees, or hears.

That Meditation that is set and solemn, is, when a man separates himself from other Imployments, and sequesters himself and thoughts from worldly affairs, to consider of some portion of Scripture, or some point of Divinity, or some work of Na∣ture, for his own satisfaction, and his Souls good. That this is a Christians Duty few Christians will deny; that it is a beneficial duty, all that have tryed it in good earnest, will easily confess; ex∣perto crede Roberto. That 'tis too much neglected, we may acknowledge with shame and sorrow. Jo∣shua was Commanded to Meditate in the Law of God day and night, Josh. 1.8. This was David's practice, Psal. 119.59. And this he makes the Character of a Godly and Blessed man, Psal. 1.2,3. It was Isaac's Custom; as also Paul's and Peter's, and many others. This is the way to digest the meat we eat; and can meat nourish, if not dige∣sted? This is the chewing of the Cud, when we ruminate upon what we hear, or see: Meat un∣digested in the stomack feeds Diseases, when 'tis digested it feeds the Body. What is the Reason so many good Sermons are lost amongst us? And so many gracious Providences pass un-observed, but for want of this? Doubtless, one Sermon well digested by Meditation would bring more nourishment to the Soul, and breed more good Blood, than now twenty do. By Meditation a man searches and ransacks the Soul, and finds out every dust-heap, every Corruption; and sees whether those Divine qualifications necessary to Page  84 Salvation be there or no; when others are stran∣gers at home, by this he gets light into the Under∣standing, heat into the Affection, and it puts Life into all his Duties. By this he comes to see the Vanity of the World, the emptiness of the Crea∣ture, the vileness of Sin, the beauty of Holiness, and the fulness of Christ: By this the Heart is ta∣ken off the World, and set upon Heaven; and sees by the Eye of Faith those things which are in∣visible: By this he tramples upon sublunary things, and fixes his Eyes upon things within the vail. By this Stephen saw God, and Moses talked with God; and Paul was carried up into the third Heaven. By this Afflictions are made light, and the Cross ea∣sie, and Christ's Yoak delightful: this makes a man chuse Sufferings, rather than sin; and pain ra∣ther than sinful pleasure: this helps the Soul to fly to Heaven, and hold Communion with Christ him∣self; and like the busie Bee, to gather Honey from Flowers and Weeds; which to effect, take these following Directions.

1. Direct.

Concerning Occasional Meditation, though it be not what I chiefly intend; yet being of daily Use, I shall speak something of it at pre∣sent. A Christian that Trades for Heaven, may have much Goods brought home in this Ship: He may get Advantage by all he hears, or sees, or ob∣serves; for there is nothing in God's Book, or in the Book of Nature, but will Instruct us in some neces∣sary Lesson, concerning God, or our selves; and mind us of something that may conduce to our Advan∣tage: And he that can make a good use of every thing he sees, or hears; and pick some Spiritual Food, and refreshing from it, must, doubtless, be a flourishing Cedar in the House of God, and en∣joy Page  85 Heaven upon Earth, and Spiritualize all the Creatures. How often in Scripture may we read that Christ by occasional occurrances, minds his Hearers of Spiritual things; from a Well of wa∣ter he Instructs the Woman of Samaria concern∣ing the water of Life. And by occasion of Bread, he minds them of the Bread of Life: and from a Sower and his Seed, shews that a bad Heart is the cause that the Word proves unfruitful; and many more such like. David, as before was hinted, beholding the Heavens, is raised up in his Medita∣tion to God, himself, and his Love to Man, Psal. 8.1,2,3, &c. Solomon sends the Sluggard to School to the Ant, or Pismire, that gathers in Summer, for Winter: And Christ sends those that are di∣strustful of their Fathers Providence, to observe the Fowls of the Air; how he feeds them: And the Grass of the Field, how he Cloaths it; and no doubt but a wise man may make a Sanctified use of all these. If a good wit can make a good use of every thing, much more a good Heart: Had we but this Art of Meditation, every thing would yield a suitable object▪ we have the whole world before us, the greatest want is of a good Heart to improve these Objects, that offer themselves to our view; the least Creature would be useful, if we were not wanting; every day that passeth over our Heads, may put us in mind of our latter end. Thy Bed may mind thee of thy latter end, and the time when thou must lye in the dust: and thy rising up may mind thee of thy Resurrection: The rising Sun may mind thee what a glorious day that will be, when Christ with his Saints and An∣gels shall appear at Judgment; each one shining as the Sun in his Lustre. When Night approaches Page  86 it may minde thee that thy daies are numbred, and that thou hast now one fewer to spend, than thou hadst in the Morning; and mind thee what account thou canst give of it, and make thee consider that the World cannot recal it: Every Pain and Grief, Ach and Trouble, yea, every gray Hair, may mind thee of thy Mortality: and how little beholding thou art to sin, which brought all this into the World? When thou seest the Heavens adorned with those beauty spots, the Sun, the Moon, the Stars, thou maist think, if the Porch be so glori∣ous, what is the Pallace? if the Pavement be so beautiful, what is the Court? the Throne it self? When thou considerest their Beauty, Altitude, Mag∣nitude, Selerity, and Influence, thou maist well ad∣mire the Creator; and with David cry out Lord what is man, &c. Who can but admire when he looks upon the Earth, the Huge and Massy Globe; the unweiley Creatures hanging in the midst of the Air of nothing, distinguished into Hills and Dales, and Woods, and Rivers, furnished with such variety of Trees, and Grass, and Herbs, and Flowers, and the numberless number of living Creatures, Birds, and Beasts, and Fishes, and creep∣ing things, and all provided for by the great House∣holder! Who can behold the Rageing Sea kept within his Banks in the Ebbings and Flowings, and view the Streams and Fountains, the Springs and Rivers, and not cry out the finger of God? now among all these, there is not one Fly or Flea, not one Graspile, or Leaf of a Tree, but yields matter of Meditation and Admiration: Ah! what a rich Soul will that be that gathers fruit from all these?

2. Direct.

If thou wouldest perform thy duty Page  87 well; 'Tis necessary thou set upon it with due preparation. I speak not now of occasional Medi∣tation, which is the duty of all men, and at all times; but of set and solemn Meditation, which is a duty at some times only, and when thou comest unto it, thou shouldst come preparedly: no duty can be well performed without, much less this, so serious and solemn a duty: this requires the exercise of all the powers of the Soul, and the whole bent of the Minde; they must be wholly set upon some special Object, which for the time we make the matter of our Meditation: this duty is as the chewing of the Cud in the clean Beasts, or as in digestion to the Body: for as digestion turns Food into Soil, and Blood, and Spirits, and Flesh; So Meditation turns thee Truths received into Affections, Resolutions, Acts, yea, into a-Holy Life and Conversation: now the Preparati∣ons required, are either Internal or External; the Internal is chiefly the Heart, and the Understand∣ing; the Heart is the chief Instrument in the Work; if the Instrument be in Tune, the Musick will be good; if that be out it will be little worth: The success of the Work depends much upon the frame of the Heart: if that be right God will vouchsafe to dwell there, and give in his Assistance in the duty, and without his assistance the duty will do us little good: There must be Grace in the Heart, as well as knowledg in the Brain, or the Work will not prosper in our Hands: get thy affections as much off from the World, and as resolvedly set upon Christ as thou canst, for Christ will admit of no Partner; and as a gracious Heart, so an Understanding Head would much forward the Work: 'tis a sweet Conjunction where these Page  88 meet, but if severed, the former is most requisite: come with an empty Heart, and it will be filled; with an inlarged Heart, and it will be satisfied: this duty is enough to exercise the whole Man, were the Faculties a thousand times more capaci∣ous then they are; Angels themselves cannot dive into the bottom of many Misteries: lay by therefore all other Thoughts, Occasions, Business and Concernments whatsoever, and gather in thy whole strength, and set upon the duty; bring not a full Vessel that can hold no more; if a Vessel be full of Water, there is no room for Wine; if thy hands be full of Muck, thou canst hold no Money; if thy Heart be stuff'd with Trifles, it can hold no better Treasure; When thou mountest this Hill of Contemplation, be sure, with Abraham, leave all at the foot of the Hill: say, stand by Pleasures, stand by Friends, stand by World and Worldly things, I am going to Sacrifice, and will come a∣gain: When we come into our Princes presence, we leave our Muck behind us, and bring no un∣suitable Company with us; much more when we come into Gods presence cast off all sin; out with the World and Worldly thoughts: yea, all other thoughts, though at other times good, which will any ways disturb thee; and dispose thy business so that thou maist not be hindred: and for external preparation, it consists in the Observation of some needful Circumstances, as Time, Place, &c. For Occasional Meditation all Times, and all Places are fit, when an opportunity is offered; but not so here: the Sabbath day is a fit time, when other duties are not on foot, but this is not enough, upon other daies experience will best instruct thee, when the Spirits are most lively, and active, and fit for Page  89 the work, in the Morning, or in the Evening; the like I say for Place, where thou findest it most con∣venient at home, or abroad; in the House, or in the Field, the Place which is most suitable and freest from distraction is the fittest: Isaac walked into the Fields, Christ in the Garden, Peter on the top of the House; but I conceive ordinarily, for this set Meditation, that place which Christ ap∣pointed for private Prayer is suitable for this se∣cret duty, viz. The Closet, with the door shut, Mat: 6.46. In a word, when thou feelest a sweet gale of the Spirit assisting thee, lose not the oppertunity, strike while the Iron is hot, perhaps thou maist do more then in an hour, than at another time in a day.

3. Direct.

Having thus prepared thy heart for the Work, and made choice of a fit time and place set upon it; set thy self seriously as in the presence of God: apprehend him taking notice of thee, how thou performest this duty, and this will keep thy heart from wandring, and thy thoughts from roveing; yea, before thou begin, put up some pithy fervent Petitions for Gods Assistance, and Direction, and that he will give thee his holy Spirit to the end; and that he will take possession of thy heart, and keep thy thoughts from wandring from the duty; for without Gods Assistance thou wilt but strive in thy own strength, and lose all thy labour: when thou hast made this entrance by Prayer, make choice of some profitable Subject to Meditate up∣on; all Meditation, though Set and Solemn, and serious, is not that I treat of. How seriously doth the Covetuous Man study how to grow rich? yea, perhaps how to deceive his Brother? How seri∣ous Page  90 is the Voluptious Man studying how to get Pleasure, or satisfie his lust? the Ambitious Man how to get honour? & the Envious Man how to do his Neighbour a Mischief? yea, the Holy Ghost saith he cannot sleep till it be done; but this is De∣villish, and not Divine Meditation: but single out some choice, profitable Subject, and let thy thoughts run upon that: that which may winde up thy Affection neerer unto God, and which is well worth the time thou imployest about it: the Word of God, or Natures Garden will furnish thee with Flowers enow to gather Honey on: The Scripture will abundantly furnish thee to this end; no Verse but may be matter of Meditation: this is the Cannon whereby thou maist try good from bad, and truth from error, by this thou maist know what is Duty, what is Sin, what is true, and what is false; or thou maist take any Common place in Divinity for the Subject of thy Meditation: here thou maist finde a large Field to walk in, and many necessa∣ry, yea, fundamental truths may fall under con∣sideration, but take heed of meddling with secret things which belong only to God, there is enough revealed for thy Salvation, and this should be suffi∣cient for thy satisfaction: were it needful, I might lead thee by the hand, and shew thee matter suffi∣cient to work upon, as the Nature and Attributes of God, but this is such a bottomless gulf, that the Angels themselves could never sound, or fa∣thom; yet here we may sail by the Scripture Chard in safety: consider also the Works of God, the Decree, Creation and Providence: consider thy own Estate in the Creation, after the Fall, and in thy Restauration: consider Christ the Mediator, in his Nature, and Offices; his Incarnation, Birth, Life, Page  91 Doctrine, Miracles, Death and Passion; his Resur∣rection, Ascention, and Intercession; and his com∣ing at the last to Judgment: and here thou hast matter enough to spend thy days about. Con∣sider also the Commands of God, and the Duties he requires at thy hands; and the promises he makes to the Obedient, and the threatnings to the Disobedient. Consider also the four last things, Death and Judgment, Heaven and Hell; and by this thou seest there is work enough in Natures Gar∣den: Also, there are a thousand things well wor∣thy thy consideration; there is not a Weed in the Field, a Tree in thy Orchard, an Herb in thy Garden, a Beast in thy Pasture, a Fowl in the Air, or a Fish in the Sea, or River, but will Teach thee something; and 'tis a barren Heart indeed that cannot draw a Meditation from the least Gnat, or most despicable Worm that crawls under his Feet.

4. Direct.

Having thus prepared matter, and pitcht upon some suitable Subject to Exercise thy thoughts and Meditations upon; proceed then to drive on thy intended design to a head; and to the end thou didst propose. Now, this end should be the enlightning of the Understanding, and the clearing it from Error, or Ignorance; and the quickning the Affections, and raising them to a higher pitch, and the bringing of the Will to a Resolution. In Meditation, if rightly managed, the Soul Exercises two sorts of Acts; the one di∣rect, the other reflect: the first upon the Subject Meditated upon, the other upon the Soul it self. By the first we find out the Rule, by the second we apply our own Hearts to the Rule, and observe our deviation, and obliquity: the first enlightens the Understanding, and the other quickens the Page  92 Affections; by the first we come to know what is true, what is false; what is good, what is bad; what is sin, what is duty; and consequently, what is to be chosen, and what refused: By the other we apply our Actions to this Rule, and try whe∣ther we have walked according to it; wherein we have gone astray, and which way to return. Now, as there are two sorts of Acts, so there is a differ∣ent way for the Souls Acting, for the attaining of those several ends. For the first of these, some have pitcht upon this course, which though all men are not able to follow, yet I shall set down for the use of those that can. And that is to have recourse to those places that Natural, and Arti∣ficial Reason affords us, which may help the In∣vention, and ready the Memory, and much faci∣litate the Work; I mean, those Logical places following: As first, to consider the thing about which we Meditate, what it is; and therefore as ability doth serve, consider it in the definition, or the description of it; but stand not over-long, or over-nicely upon this, or any of those that follow, lest what you get one way may be lost another; what you get in the Understanding, be lost in the Affections. And when thou hast found out the Nature of the thing, consider it also in the distri∣bution of it, if it be a Subject capable of the sorts, kinds, and parts of it; this will give room to thy thoughts, and thy proceeding will be more distinct: Consider it also in the causes; the Effici∣ent, Material, Formal, and Final Cause: The Efficient Cause is that by whose Virtue, Force, or Efficacy a thing is, The Material Cause is ex qua res est, of what matter a thing is made; the Form is whereby a thing is, that which Page  93 it is, and the end is the Cause for whose sake, or for what purpose a thing is. Consider also if the Subject will admit, the Fruits and Effects; for these are useful, and helpful in the work, and are also pertinent to our business. Consider also the Subject wherein it is, and about which 'tis oc∣cupied; as also of it's Properties, and Qualities; either adhering to it, or inhering in it; together with the opposite and contrary; this also is useful: also the comparats, and desperats; what it is like, and what it's unlike; fit similitudes, much Illustrate, and give great light to the Understand∣ing: Testimony also is to be regarded, but Noble Command assent like those of Scripture; Holy mens Testimony is of good use, but Divine Au∣thority is all in all. Or if you think this way too intricate, you may take such a Method as is most Familiar to explain the Subject you treat of; raise thy Observations, clear the Doctrine from diffi∣culties, and doubts; prove it both by Scripture and Reason, and then make use of it according to the Nature of the Subject; let it inform thee in the useful consectaries, and conclusions, that may thence follow; let it Instruct thee in the duties it reaches forth; let it be for Examination, how thou hast carried thy self, or whether thou hast the required qualifications for reproof: if thou hast gone astray; for incouragement: if thou hast done thy duty; for caution, for the time to come; and press all home upon thy heart: Such a course is like to furnish thee with sutable matter for thy Souls good.

5. Direct.

When thou hast thus far proceeded, and by Meditation hast informed thy self of what is necessary in the present point; and hast found Page  94 out, by the use of Reason, and Scripture-Light, what is Truth, and what is Error; what is sin, and what is Duty; what thou oughtest to do, and what to avoid. Thy next work is to press this upon thine own Head, and compare thy Head and Actions with the Rule, and try wherein thou hast gone right, and wherein thou hast gone astray: for if thou do not thus reflect back upon thy own Heart, and Life, the duty will do thee little good. If thou only study to find out Truth from Error; or what is sin, and what is duty, without Regu∣lating thy Life and Actions accordingly; and en∣deavour to fill thy Head with Notional knowledge, it will but aggravate thy sin, and thou wilt sin with a Candle in thy hand. But when by this Im∣partial Tryal, thou findest out wherein thou hast sinned, and come short of thy duty, which the Law of God requires at thy hand; or wantest those required qualifications necessary to Salvation: Press those things home upon thy heart, till they make some Impressions there; yea, till they stir up the Affections, and work upon the Will to a through Resolution of Reformation for the time to come. This is the Life of Meditation, and without this 'tis little worth. When thou findest wherein thou hast come short, to come to a Reso∣lution, to make more hast: and where thou hast sin∣ned, gone astray, to return; and where thou hast sin∣ned, to Reform: Press on thy Meditation till thou findest some Life in it, according to the Nature of the thing: if it be good, till thou find a sweetness in it; if bad, till it appear odious. If it appear to be good by Scripture-light, and rectified Reason, then the affection of Love must needs be stirring, for good is it's object, and evil as evil cannot be Page  95 loved. When it appears to be bad, the affection of Hatred will close with it as it's object, for the Understanding when 'tis informed, in the Nature of the thing according to it's apprehensions, and conclusions sends down report unto the Heart, where the affections dwell, and every affection closes with it's proper Object: Love with good, and Hatred with evil. Good things difficult to be obtained, stir up desire; evil likely to some stir up fear, Rom. 7.24. O wretched Man that I am, who shall deliver me from the Body of this Death? This will make thee bewail thy miserable Condi∣tion, when thou canst not enjoy the thing desired, yet long, and hunger, and pant after it, as David did for the enjoyment of God, Psal. 42.1. He that tasts the sweetness of it, and cannot get it, must needs earnestly long after it. Whether it be the removing the Judgment, or the Sin that cau∣seth it; or whether it be the attaining the gifts and graces, which we want, it will work in us a Reso∣lution to our power to endeavour the obtaining of the thing we want: and when we find it is not in our own power, this will put us on to a Resolu∣tion to go to God, in whose power it is to dispose of these things; to confess our wants and failings, and imperfections, and dis-ability; and, like a Beggar, unlap our sores, to move pity, and to Petition him to grant us those things which we so earnestly desire; and rest confident we shall en∣joy the Mercy desired; the ground of which con∣fidence is the promise of God, who bids us ask, and we shall have; seek, and we shall find; knock, and it shall be opened to us. And the Experience of the Saints in all Ages, who have thus prevailed. And this also will work in us a strong Resolution Page  96 to use all Lawful means, and all possible endea∣vours, for the attaining of our desires. 'Tis a faint wish indeed, that is not seconded with en∣deavour. This will make us be careful of our selves for the future, when we consider our mis∣carriages for the time past; this was the result of David's Meditation, Psal. 119.59. I thought on my ways, and turned my feet unto thy Testimonies, Psal. 42.5.11. And without this our labour is lost; 'tis not enough for a Traveller to know he is out of the way, but he must return into it.

6. Direct.

In Meditation beware of those things which usually prove hinderance in the Duty; for whosoever shall make Trial of it, shall find enough to do to manage it well, and perform it well as it ought to be. The Devil, that knows how much he is disadvantaged by it, will never suffer thee to do it without opposition: he lays many snares to intangle the Heart, and render it unable, and un∣fit for the work: If he can divert the Heart, which is the most necessary Instrument in the work, he is well enough; hence often he steals it away: and as in Prayer, when we should seek God, we had need to seek our own hearts. So also in Medi∣tation; for the Heart many times, like a sloath∣ful Servant, gives us the slip, when there is most work to do: Sometimes the Devil fills the Heart with distracting cares, and thoughts of the world, which commonly croud in upon us, when they should stand back, and give place; this is an hin∣drance in all duties, but especially in this; where∣in the whole man is required, and the Heart can∣not be spared: here we should have an heart in Heaven, but how can it mount up, when her wings are clipt? And her feet fetter'd, and clog'd? How Page  97 can our thoughts soar aloft, when they cling fast to the Earth? How unstable to the duty is it when we come with a Fancy of some Earthly Happiness? Or hug some thriving Project in our Brain? And solace our selves with some Worldly Advantage, while we pretend to have our Conversation in Heaven, and our Communion with God. The Scripture tells us, The Friendship of the World is Enmity to God; and he that is a Friend to the World, is an Enemy to God, James 4.4. The Apostle ad∣viseth, not to Love the World, nor the things of the World; and if we Love the World, the Love of the Father is not in us, 1 John 2.15. Beware there∣fore of this snare, entertain no Discourse with the World till thou hast finished the work that lies before thee. Do, as Moses, leave thy shooes be∣hind thee, when thou comest into God's presence, Exod. 3.5. Or, as Abraham, all at the foot of the Hill: when thou ascendest this Mount of con∣templations, say, stand by Profit, stand by Plea∣sure, stand by World, till I come again; and though these knock at the Door, open it not; come not with a Love or liking to any known sin, this is a notable hinderance in this case, and will spoil thy Duty; this dimmeth the eye of the mind, that it cannot see Spiritual things: As it hinders Prayer, so it hinders Meditation also, Psal 66.18. If I regard Iniquity in my Heart, God will not hear my prayer, neither will he succeed thy Medita∣tion: Those that will preserve precious Liquors, put them into clean Vessels; and those that will store up clean, and Holy Thoughts, must put them into pure Hearts: what Communion hath Light with Darkness, or what Fellowship hath Christ with Belial? If thou use violence to thy Page  98 Conscience, thou art a stranger to an Heavenly Life. Laziness also is another hinderance to this work, when men are loath to take pains with their own Hearts; and Meditation cannot be man∣aged well without much pains, there is scarce any thing hinders knowing men more than this; when men cannot away with diligence, they ei∣ther omit, or slubber over the Duty; and as good never a whit, as never the better: few men are willing to sequester their thoughts, and affections from the World, and to be intent upon the Duty, and Exercise their Graces in their Order, or their Affections upon their proper Objects, and hold them there till they find success. The Heart of man will prove false, and Treacherous, and is hardly brought unto, or kept upon the Duty; it will find some starting hole or other, and frame some excuse to be gone, if we use not violence to force it: How lazily will it demean it self? How ready will it be to depart before the work be done, and make some Vagaries, or entertain the thoughts of the World, or divert it self to some more pleasing Objects; and if thou look not about thee, will pass away the time idly, and give over before the work be brought to any perfection: but thou must deal by thy Heart, as thou wouldst do by a sleighty Servant; perswade, command, threa∣ten, and chastise, force it into the presence of God, and let it not stir till the work be done.

7. Direct.

When thou hast thus wound up thy heart by Meditation to the highest pin, and work'd thy Affections into a heat, and brought thy work into a good posture, and gathered Observations for thy use: Take heed of letting thy heart flag too suddenly, or thy Affections cool over-hastily; Page  99 keep up that Spiritual Life, and vigour as long as thou canst; Live in the strength of that meat, if possible, as long as Elijah did, forty days; yea, labour to be the better for it all thy Life. 'Tis not safe in a great heat, to cool too hastily: he that climbs high should descend by leisure. Hast thou met with God in the Duty? Stir not thy Foot be∣fore thou hast given him thanks. We are apt to be sensible of our pressing wants, and our desires are let out for a supply in our needs; God hears of us then, we cry, arise, and save us: but a gra∣cious Heart should be as sensible of Mercies, as of Miseries; and be as ready to render praise for the one, as to put up Prayers for the removal of the other: But most men are like the Lepers; of ten, that are healed, but one gives thanks. And 'tis thy Duty also to Treasure up that knowledge which thou hast gained by this Duty; store up in thy Book or Memory the Conclusions thou hast gathered: Hast by Reason and Scripture found, that sin is bitter? Lay up this as a certain Truth, for hereafter. Hast thou found that Grace is Lovely, and Holiness amiable? Remember this also, lay up these Resolves, that they may stand thee in steed in a day of Temptation; that if ever Satan, the World, or thy own deceitful Heart should hereafter perswade thee to love sin, or dis∣own Holiness, thou mayst reply, nay, but at such a time, in such a place, I found by such Scrip∣tures, and such Arguments, that sin is filthy, and Holiness Lovely; in what false glass soever you now represent them to us. Nay, not only so, but devote thy self wholly unto God, and Resolve that thou wilt Live according to those Conclusions, thou hast raised, and those Truths thou hast found Page  98 〈1 page duplicate〉 Page  99 〈1 page duplicate〉 Page  100 out; and that thou submit thy self to his Will, so far as he shall reveal it unto thee. Without this what benefit canst expect from the Duty? When thou hast found out the Duty, and by un∣deniable Arguments canst prove it to be thy Duty, and yet wilt not do it, thou wilt be beaten with the more stripes. If by the force of Reason, and Evidence of Scripture, thou find out that the way of sin is to be forsaken, and the Duties of Holi∣ness to be performed; and yet thou forsake Holi∣ness, and chuse sin, what Excuse canst thou plead? Thou wilt but sin with a Candle in thy hand: but if upon these Considerations, thou set thy self to hate sin, as the greatest evil; and walk in the path which is called Holy, in sincerity; then shalt thou reap Fruit by thy Meditation. If thou find upon Consideration, that God is the chiefest good, and Love him as the chiefest good, happy wilt thou be: If thou find the Devil to be the worst Master, and break out of his Prison, and resolve thou wilt never give him one more Act of willing Obedience, 'tis well: or, if thou find in the reach of thy Heart, that thy Grace is not true, and thereupon thou resolvest never to give thy Heart any rest, till thy Relation be changed; and God be thy Father, and Christ thy Husband, 'tis well: Or, if in the search thou findest Evidences of true Grace, Record them; they will be of use in a day of desertion, and help against the Devils fiery Darts: The Result of David's Meditation was to return home to God, Psal. 119.59. So it should of ours, if it make us not more in Love with God, and Holiness, and more to hate sin, and wicked∣ness, it doth us no good; if it strengthen not our Graces, or weaken not our Corruption, we Page  101 lose our Labour. In a word, conclude the whole Duty; either with Prayer to God for a Blessing, or if it may be convenient, with some Verses of a Psalm that is suitable.