The mount of holy meditation: or a treatise shewing the nature and kinds of meditation the subject matter and ends of it; the necessity of meditation; together with the excellency and usefulnesse thereof. By William Gearing minister of the gospel at Lymington in the county of Southampton.

THE MOUNT OF Holy Meditation.

Genesis 24.63.

And Isaac went out to meditate in the field at the eventide.

Chap. I. The porch or entrance into this Work.

AFter the death of Sarah, Abraham feeling himself wholly broken with old age, and ready to go the way of all the earth, re∣solved to seek a match for Isaac his son; and for that end he calleth the steward of his house, and most faith∣full servant, and having commanded him to lay his hand on his thigh, he conjured him by the Name of Jeho∣vah, to seek a Wife for his Son in the Land of Haran; which being done,

this wise Nuntio began his journey in order to the fulfilling his Master's commands; and departing from Beer∣sheba, he went directly to Mesopota∣mia, carrying with him ten large Ca∣mels laden with the choicest things that the house of Abraham could af∣ford: In short time he arriveth at the City of Nahor, ver. 10. meditating with himself of the readiest means for the expedition of what had been given him in charge; and first he repaireth to a place without the City, where wo∣men in their turns used to draw water, there resting his Camels, waiting upon God's providence for the opportunity he desired; during which expectation he powreth out his request to God, begging him propitiously to favour the designs of his Master; which he had scarce ended when Rebeckah ap∣peared with an earthen pitcher under her arm to draw water; of whom no sooner had Eliezer desired a little drink, but Rebeckah presently assented, doing all that which charity and cur∣tesie required should be done to a stranger: Eliezer seriously weigheth all the actions of Rebeckah, as being one

in whom he was to discern the foot∣steps of God's conduct concerning his Master and his Master's Son.—This prudent Embassadour having present∣ed some ear-rings and bracelets to Re∣beckah, takes occasion to inform him∣self of the conveniences that were in her Fathers house for himself and those that were with him, together with his Camels; and being well in∣structed of the alliances of the Damsell, and being astonished that all should fall out so soon and so even with his desires; throwes hsmself on the ground to render thanks to God, ado∣ring his inexpressible goodnesse to his Master: Rebeckah hastens to her Pa∣rents, to let them know what had hap∣ned; which her Brother Laban under∣standing, he repaireth immediatly to the well from whence Rebeckah came; & finding Eliezer, he earnestly entreated him to follow him to his Father's house; and having brought him thi∣ther, he gave hay and straw to his Ca∣mels, and water to wash his feet, and the feet of those that were with him; and meat being set before him, as a trusty servant, he is more carefull to

fulfill his Master's businesse, than to fill his own belly; then he openeth his Commission which he had from his Master, and declareth the artifices him∣self had used to bring this businesse to good effect, labouring thereby to know the will of God that Rebeckah should be a Wife to Isaac; then orderly and ex∣actly he declareth, how his Master was blest by God, and honoured by men, that he was rich and wealthy, and that Isaac was heir to all his substance: the silence of Rebeckah testified her consent thereunto; and B••thuel and Laban rea∣dily yeelded to the disposition of di∣dine providence: at length the pro∣mise of marriage being given on both sides; Eliezer brings forth Jewels of silver and Jewels of gold, and of rai∣ment, and presenteth them to Rebeckah, and giveth to her Mother and Brother pretious things; and after a little time spent in doing those duties which ho∣nour & nature required, Rebeckah takes leave of her parents and kinred, and gets up upon the Camels, and with E∣liezer and the men that were with him, advanceth with the best speed that could be made, to arrive at Abra∣ham's

house: Isaac, who was alwaies in expectation, first receiveth the news of Rebeckah's arrivall: Abraham's ser∣vant praies by the way when he went out, and praies and meditates at the end of his journey, and Isaac praies and me∣ditates as they come home: And Isaac went out to meditate in the field at even∣tide; and he lifted up his eyes, and behold the Camels were coming.

Isaac goes out to meditate, and to meet with God, and there he meets with God and Rebeckah too, and Isaac receiving her, brings her into the same Tent, which Sarah had while she lived, and immediately the marriage of Isa∣ac with Rebeckah was accomplished ac∣cording to the decree of Heaven and the desires of Abraham. But to return to the words of my Text: in them you have divers Circumstances consi∣derable:

• 1. The name of the person [Isaac.]
• 2. His work [meditation.]
• 3. His preparednesse to it [he went out.
• 4. The place where [into the field.]
• 5. The time when [at eventide.]

1. For the person, it was Isaac, a

child that came by miracle into the world; one that was the joy of his a∣ged parents; he that was a child of tears and desires, and now become an object of ravishing joy; the lively pi∣cture of Abraham and Sarahs vertues, in whose seed all the Nations of the earth should be blessed.

2. The work of Isaac, to meditate: the Chaldee renders it to pray; Hierom expounds the Hebrew word Suach, to speak in prayer,* 1.1 viz. with muttering and whispering, the words not being fully and distinctly uttered; as 1 Sam. 1.16. Hannah saith; I have spoken out of the multitude of my grief,* 1.2 whenas she spake in her heart, onely her lips mo∣ved. Symmachus renders it, to speak, as if he went out into the field to speak with his servants about some worldly businesse: Aquila, to speak with him∣self, as those do that are about to medi∣tate. The Greeks render it by a word that signifieth sometime the exercise of the body, sometime the exercise of the mind; but chiefly it denoteth the exercise of the mind, I will meditate in thy precepts, saith David, Psal. 119.15. The greek renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In man∣datis

suis exercebor;* 1.3 I will exercise my self in thy Commandements. Ambrose renders the words of my Text thus; he went out in the field to sequester himself from worldly cares and busi∣nesses; and most probable it is, that Isaac went out into the field to con∣template of things naturall, and espe∣cially of heavenly things. We may conceive that Isaac went out to medi∣tate what good he had done that day, what evill avoided, what dangers e∣scaped, what sinnes committed, what good he had omitted, what grace and blessings he had received; or as one noteth, what a promise God had made, what a wife his father had pro∣vided, what a journey his servant had undergone, the time when he depart∣ed, and when also he would return: and while his thoughts and medita∣tions had foreseen them, his eyes are upon them; he lifted up his eyes, and be∣hold the Camels were coming.

3. Consider his preparednesse to it; he went out to meditate: The Scripture sets out the intensenesse of a man's spirit upon some serious businesse, by the phrase of going out: The sower

went out to sow his seed, Luk. 8.5. So Christ said to the people concerning John Baptist; What went ye out in the wildernesse for to see? Luk. 7.24. So Isaac went out to meditate; he did not set up∣on so pious a work without serious preparation, and when he goes out in the field he makes it his businesse to meditate, he comes out with a spirit bent like a bow, ready furnisht for this heavenly exercise.

4. The place, in the field.] He with∣draws himself into a solitude for de∣vout retirement; his spirit being en∣larged, could not confine himself with∣in the covert of a narrow tent, there∣fore he goes out into the field, a place advantagious for the work of medita∣tion,* 1.4 where he might cast his eyes on various objects, and behold therein the wisedom, power, and providence of God: Solitude is gratefull to those that meditate, and field-walks are ve∣ry refreshing to the mind given to me∣ditation.

5. The time when Isaac went out to meditate; at the eventide, when the day had well nigh run her course, when the affairs for his calling were

for that day dispatched;* 1.5 he is not so tired with worldly businesses, as to make himself unfit for holy exercises, but in the evening of the day, and at the end of his outward imployment, he cometh to an higher imployment, his spirit is ripe for pious thoughts and heavenly meditations; the active and the contemplative life go together.

Chap. 2.

Sect. 1. Shewing that medi∣tation is a duty that concerneth men of all ranks, and conditions.

From this Text thus opened, I shall gather this point of Doctrine;* 1.6

That it is the duty of every Christian to set apart some time and place every day for holy meditation: some time must be allotted day by day for prayer and me∣ditation, saith Chytraeus: meditation is a duty of Religion, commanded by God. Josh. 1.8. This Book of the Law shall not depart out of thy mouth, but thou shalt meditate therein night and day: the word [Thou] is indefinite, and con∣cerneth every Christian as well as Jo∣shua, it belongs to men of all degrees, high and low, Ministers and people, young and old.

1. This exercise of meditation doth well befit the Nobility and Gentry of our Land; who have more time and opportunities than others for this hea∣venly exercise: how ought they to take heed of the snares of great places and great confluences, which are great hindrances to the composing of the mind for holy meditations, cau∣sing them to entertain converse only with such fantastick spirits, from whom no other profit can be derived, than what vanity hath suggested, and the conceit of a deluded fancy hatched: it lies upon you to meditate much on your inward cure: restrain your eyes from those outward objects that may any way darken the pro∣spect of your inward house; it is one of your great cares in Architecture,* 1.7 that your houses have a pleasant site, and be dilated to fair prospects; you will not endure any man, whose dwelling is near you, upon any new superstructure, or new raised story, to darken the light of your windows, Oh then suffer not any thing to in∣croach upon the liberty of your higher rooms, these glorious structures of

your souls: let not pride over-top the ••uminaries of your souls, let not cove∣tousnesse stop and straiten them, let not intemperance put out the eyes of your souls, let not lust deface them, nor anger lacerate them, nor envy obscure them, nor idlenesse and wan∣tonnesse blemish them. Noble Gen∣tlemen, reflect on your own worth, Gentility is not known by your stately garb, your sumptuous houses, and train of attendants, as by your noble vertues; let inward ornaments be your chiefest care, and the renewing and repairing of them your highest cure; take a turn with God every day upon the Mount of meditation, here you may find such choice flowers as will more refresh your souls, than any visible odours or fragrant flowers are delightfull to your smell; you will then scarce think any earthly object worth beholding, when you fre∣quently converse with heavenly things: this will teach you to con∣temn the vanities of the earth, to know the worth of time, and to re∣deem your precious hours for the highest imployment, to conquer

death it self, and to aspire to eternal excellencies; you will then be care∣lesse observers of vain fashions, which is the affectation of this fantastick age and desire to be cloathed with the wedding garment, and be adorned with inward beauty, that the Lord Jesus may take pleasure in you, and marry you to himself for ever: it will be more to your honour that you have redeemed time, than that you have followed the mode and vain fa∣shions of a sinfull time: It is said of the Palm-tree,* 1.8 that when it grows dry and fruitlesse, ashes are applied to the root of it, and it soon recovereth: and that the Palms of your generous minds may be alwayes green and flou∣rishing, and your branches be ever blossoming, and never wither, renew them daily with some sweet and sove∣raign meditation, that when you shall return to the earth from whence you came, those that succeed and survive you, may collect how you lived while you were on earth, by making those high imployments of yours, patterns for their perpetuall imitation.

Meditation is a work you see well

becoming men of high degree; Joshua* 1.9 •• great Commander is commanded to ••ake it his daily practice; and David •• great King tells us, that meditation ••as his work all the day. Psal. 119.••7. Mine eyes, saith he, are ever to∣wards the Lord. Psal. 25.15. Thou hast ••ossessed my reins: Thou hast covered me ••n my mothers womb: I will praise thee, ••or I am fearfully and wonderfully made, marvellous are thy works, and that my ••oul knoweth right well, &c. How pre∣cious also are thy thoughts unto me O God, how great is the summe of them? if I should count them, they are moe in number ••han the sand: when I awake, I am still with thee, Psal. 139.13, 19.

2. Meditation also may be practi∣••ed by men of low degree,* 1.10 as by men of the highest rank; A low man, saith one, if his eye be clear, may look as high as the tallest, the least Dwarf may from the lowest valley see the Sun or Stars as ful∣ly, as a Giant upon the highest mountain: he that stands by, may see as far into the Milstone as he that picks it: Christ is now in Heaven, it is not the smalnesse of any man's person, nor the mean∣nesse of his condition can let him from

beholding him; the soul hath no st••¦ture, nor is God a respecter of pe••¦sons, if God be but pleased to clear t•••• eyes of any man's soul, he shall high enough to behold him: a po•• man by holy meditation become poor in spirit, and rich in grace; b•• meditation on the Scriptures he fin••¦eth his condition to be an holy Asylu•• that heaven hath promised a particul•• protection to the poor;* 1.11 that Chri•••• came down from Heaven to instru•••• them; that he hath pronounced th•• blessed in his Sermons, chose such f•• his Disciples, hath made them the o••¦jects of his love, and designed the•• for his favours. All outward goo•• though precious cannot escape the di••¦asters that threaten them: cunning violence may rob us of them, the i••¦nocent lose their honour as well as t•• criminall;* 1.12 the rich are as much afra•• of sicknesse as the poor, nor are Kin•• more secure from death than the Subjects; but be thou outwardly ••¦ver so poor, yet if rich in faith, gra•• is a good which cannot be taken fro•• thee, no violence can plunder thee it.

3. This exercise of meditation ought chiefly to be practised by Mini∣sters and Scholars: there are three things that make a compleat Minister saith Luther,* 1.13 viz. temptation, prayer, and meditation; their hearts are al∣wayes to be inditing of a good matter,* 1.14 that their tongues may be the pens of ready writers:* 1.15 when the people of Rome heard that the fields of some of their Colonies waxed barren, their advice was, that the Husbandmen should meliùs arare & minùs serere, plow better and sow lesse: so when Gods field waxeth barren, by reason of a negligent kind of preaching of the Word; it were better such Preachers spent more time in meditation, though they were lesse seen in the Pul∣pit than they are; (I speak only a∣gainst frothy preaching:) if they have fished all night and caught nothing, it were not amisse, saith one,* 1.16 that they should sit down a while upon the shore, and mend their nets, after∣wards with Gods blessing they may fish with better successe: Paul exhorts Timothy to give attendance to reading, to exhortation, to doctrine; Medi∣tate,

saith he, upon these things, give thy self wholly to them, that thy profiting may appear unto all, 1 Tim. 4.13, 15. Ministers and Scholars must diligent∣ly watch not only over the actions of their hands, the wordes of their mouthes, but also over the meditati∣ons of their minds; because they (of all men) are most busied with medi∣tation, they must meditate on that which is good, and meditate upon truth,* 1.17 lest they imagine a vain thing, or meditate on heresie, whereto all men by nature are prone, which spreadeth it self so far,* 1.18 and eateth a•• doth a Gangreen.

4. Meditation is an exercise that well becometh young men, who are strong and vigorous;* 1.19 they are com∣manded to remember their Creatour in the dayes of their youth, Eccles. 12.1. In the morning of thy youth sow thy seed, Eccles. 11.6. And it may be observed, that the wise man saith not in the years of thy youth, but in the dayes of thy youth, that is to cut off all occasions of delay: Some idle headed Mathematician might have made an Almanack of it, dividing it

into four quarters, allotting the first to idlenesse, the second to wanton∣nesse, the third to covetousnesse, and the last (if any) to piety, devotion, and meditation: but Solomon by re∣quiring us to remember our Creatour in the dayes of our youth, cuts off these idle divisions, requiring the young man to spend the flower of his age in meditating on God.* 1.20 Under the Law the first-born and the first fruits were to be sanctified to the Lord, they must offer a sheaf of the first fruits, not an handfull of the gleanings; let us not think if we offer the flower of our youth to the Devil, God will be contented with the bran of our old age; he that is Alpha and Omega will have the beginning of our age, and the stren••th of our affections and medita∣tions devoted to himself. Every man should likewise be carefull that his children may be so brought up, as they may be fit to present unto the Lord betimes, as Samuel was, whom his mother offered to the Lord very young; and who ministred before the Lord in his side-coats, 1 Sam. 1.28. They which plant, do it in the spring

time; youth is the spring time of ou•• age, the fittest for holy meditation and as a new earthen Pot retaineth th•• sent of that whereof it first took a tast•• so the mind being seasoned with piou•• meditations in youth,* 1.21 will ever kee•• the savour thereof: though for wan•• of experience (the daughter of time) a young man cannot attain to tha•• height of wisdome in act, whereunto those of riper years are grown, ye•• notwithstanding if he daily meditat•• on God and his Word, he will every day adde some augmentation; fo•• now is he for vigour of mind and abi∣lity of body fittest to take pains, and ablest to endure labour and study whereby wisdome is attained, and in∣creased by practice: Wherewithall shal•• a young man cleanse his way, and b•• brought to yeeld obedience to the Law o•• God, but by taking heed thereto according to the Word? Psal. 119.9.

5. Meditation is an exercise for ol•• men as well as young: As for holy meditations wherewith the soul is ra∣vished, and transported above th•• cloudes, they require not grea•• bodily strength; but on the contrar••

when the good old man cannot with∣out great pain stir hand or foot, and lies bed-red, he comforteth and chear∣eth u•• his spirit with divine meditati∣ons fitting to his age;* 1.22 and while de∣baucht and wicked wretches confound themselves in sinfull delights and car∣nall pleasures, he is privately con∣versant with God, gives great attenti∣on to him inwardly speaking unto him, as one well observeth: what though a holy man for age hath lost his bodily sight, yet then may the eyes of his soul be opened to behold the wonderfull mysteries of heavenly knowledge; the soul can then pene∣trate and enquire into things that be divine, when the eye of the body is shut and seeth nothing: with this An∣thony the Hermit,* 1.23 said to Didymus the blind man of Alexandria, a very de∣vout and holy person, and of singular learning (as Sozomen reports of him) Thou oughtst not, friend Didymus, to hold it grievous to have lost thy sight, which Mice, Linxes, and other bruit beasts have very quick and piercing, but rather to be glad, and judge thy condition happy, that thou hast eyes like the eyes of

the holy Angels, by whose help thou be∣holdest the Lord, and dost perfectly see and discern the causes of his works: What is the cause of the impatience and waywardnesse of many old men, but this, that they have, forgotten those many and great favours which God hath bestowed upon them, ha∣ving mercifully drawn them out of their mothers belly, tenderly brought them up, protected them from infi∣nite dangers, upon the meditation whereof they will have great cause to praise God at all times, as David ex∣horteth them by his example, in the 34, 71, and 1 18, Psalms.

Sect. 2. That meditation is constantly to be practised.

Now as meditation is to be practis∣ed by persons of all ranks and ages whatsoever, so we are to be constant in it; it is the character of a godly man, that he meditateth in the Law o•• God, and exerciseth himself therein da•• and night, Psal. 1.2. which must b•• understood either literally and natu∣rally for the presence and absence o•• the Sun in our Hemisphere, as Gen

1.16. or else morally, for the time of prosperity and adversity, as 2 Kings 7.19. Luke 2.11. in youth and age, in all estates and conditions of this life, as before hath been noted: this duty ought every one to practise day by day without intermission: no time so well spent as that:* 1.24 what time soever thou hast spent not thinking of God or godlinesse, think that time but lost, saith Cassiodorus: this meditation (so it be of good mat∣ters) is an exceeding good companion; it is as Tully said of friendship, nunquam intempestiva, nunquam otiosa, never un∣timely, never out of season or trou∣blesome: if we accustome our selves to it, we may say as Scipio, that we are nunquàm minùs otiosi, quàm cùm otiosi, nec minùs soli, quàm cùm soli, never lesse idle than when free from businesse, and never lesse solitary than when we are alone and by our selves; but this cave∣at at must alwayes be remembred, viz. that we meditate on good matters, as David speaks,* 1.25 Psal. 45.1. for if by continuall meditation we make a deep impression of evil things on our minds, we may say as Cassius Severus, that what is printed on the mind is not easily ex∣tinguisht

while life lasteth: and there∣fore when his Books were burnt by the command of the Senate; he is reported to have said, Nùnc restat ut ipse combu∣rerer qui ipsos edidici, Now it remain∣eth, that I also be burnt who have learnt them by heart; therefore it is not enough to meditate, but we must also meditate on the thing that is good, and be constant in it. Meditation saith one,* 1.26 is a coursing of the heart, like a blood-Hound's coursing a Hare in the snow, ma∣king her to stop here and leap there, and to go forward and backward, hunting it out of every starting hole, till it fix where it would have it.

Chap. 3. Of the difference between medi∣tation and contemplation.

The work of meditation is to search after things that are hidden, the work of contempla∣tion is to admire things that are c••nspicu•••• saith Hugo:* 1.27 Contemplation, saith ano∣ther, is a clear intuition, and a delight∣fu••l admiration of perspicu••us verities, whereby the soul d••th not lightly tast, but largely glut it self with spirituall delights; it is a voluntary exile from the earth, and an holy violence offered to Heaven; it makes

Heaven to stoop, and earth to ascend to us; it is an antepast of eternal felicity: Con∣templation is called by the Hebrews and Academicks a precious death,* 1.28 for that it draws the soul out of this earthly body clearly to behold heavenly things; but meditation is an exercise more painfull and difficult in matters pertaining to God; contemplation is more sweet to them that have had the exercise there∣of:* 1.29 Contemplation is a work of our un∣derstanding, after a sort uniting our wills to the will of God; the Schools tell us there is an union of the under∣standing with the things understood; meditation uniteth the heart to holy objects, Psal. 86.11. The sweetnesse of heavenly delights is not altogether in contemplation, but also in an affectu∣ous meditation: the understanding doth not give sustenance to our souls, but only prepareth the meat that our souls are fed withall; but the under∣standing and the affections together do minister food to the soul:* 1.30 there is no pleasant tast nor savour in preparing that which must be eaten, but in eating ••f that which is prepared, saith Stella: Meditati∣on, saith, one, is the blowing up of the

fire, and contemplation is the flame of that fire: Some are exercised only in the intellectuall part, and not in the effe∣ctuall part of this work, not labouring to have the love of God and holy ob∣jects kindled in their hearts, but only to have curious speculations of the hea∣venly Majesty: Contemplation is an outgoing power of the soul to heavenly things, there is no seperation of the soul from the body before death so real; but meditation makes use of all medi∣ums whereby to gain Heaven; that which leads us the safest way thither is the best; nor is a Christian at any time nearer to his happinesse, than when he is in the way that soonest leads him thi∣ther; and were a man in the suburbs of Heaven; if all his exercises and acti∣ons be not ordained for the love of God, as well as to have the knowledge of him, he may like Moses, have a view of the promised Land (as he had of the earthly Canaan) but never enter in thereat.

Chap. 4. How study and meditation diff••••.

Every trade and calling in the world

requireth study in it, and reason hath its proper work in every science, and every Mechanick that seems most ex∣cluded from it, hath his own discussive thoughts, and studieth about the seve∣rall parts and branches of his profession, and how he may bring every piece of work he takes in hand to its just perfe∣ction: and more liberall professions think it their element: but Divinity claims it as her property: men of other callings are studious, but they keep still within their limits, and at their highest reach they go no higher than the earth: Though Astronomers soar aloft, and contemplate the nature of the Stars and Planets, the course of the Sun, and the revolutions of the Heavens, yet their speculation is not heavenly but earthly, because it springeth only from a natu∣rall power, and leads to a naturall end: but meditation is properly, and only about things that concern our eternall welfare: Study is the beating of the brains, the work of the head; medita∣tion is a work of the heart, a rouzing up of the heart, and a fixing it upon its object: Study is the work of the un∣derstanding, meditation of the heart

and affections: the understanding o•• man since the fall of Adam is of the sam•• nature with the earth, it is fruitfull only in briars, and thorns, and thistles; if the heart be not broken up by the Plough of meditation, and tilled by the labour of this spirituall husbandry; it is fertile only in errours, and is deliver∣ed of nothing but doubts and scruples which rather fight against truth, than defend it; his ingeny serves him for no other end but to raise difficulties; his light is alwayes mixt with darknesse; and as if he were of the nature of Spiders, extracts nothing from the first Maxims of Religion, but that which doth per∣plex him.

Chap. 5. Of the gate of meditation.

This is nothing else but to propound to a man's self by imagination the mat∣ter or Subject whereon to meditate, or wherein to exercise our thoughts; as the objects of our imagination must be good, so we must labour to present them as good and profitable to the soul▪ this carries on the will after them with delight; our affections are suitable to our imaginations and apprehensions o••

the object; affections raise the spirits, the spirits raise the humours, and so the whole man is moved; thence it is, if a thing be presented as evil to the ima∣gination, it works strongly upon us; imaginary and conceited evils have the same effect as reall: Jacob was as much affected with the imagination of Joseph's death, as if he had been really dead in his house, though fancy be but a frothy thing, yet it produceth reall effects; the force of imagination we see in other creatures:* 1.31 Jacob takes rods of green Pop∣lar, and of the Hasell, and Chesnut-tree, and pilled white strakes in them, and made the white appear which was in the rods, and set the rods before the flocks in the gut∣ters in the watering troughs, &c. and the flocks conceived before the rods, and brought forth Cattle ring-straked, speckled, and spotted. Austin gives this very rea∣son wherefore in Aegypt there is never wanting a white spotted Oxe,* 1.32 which they call Apis, and worship for a God: Hypocrat••s* 1.33 hath written a learned Dis∣course of the power of imagination; the looking upon outward objects doth much affect the inward senses, so that the imagination is made as it were like

unto them: Imagination is a strong conceit of the mind touching any thing whatsoever it be,* 1.34 and by reason of the communion that is between body and soul being together, it is (as one ob∣serveth) of great force to work di∣versly within the man that imagin∣eth:

Hence it is that Papists and superstiti∣ous persons are full of cruelty, because superstitious devices are the brats of man's imagination; like Nebuchadnez∣zar's golden image,* 1.35 wherein he pleased himself so, that to have uniformity in adoring the same, he compelled all un∣der pain of death to fall down before it: therefore that our imaginations may do us no injury, we must propound and present reall and substantiall things un∣to them; as the true excellency and abasement of the soul, the true and false riches, the true happinesse and reall misery of the soul; if false objects are presented to them, false conceits will arise therefrom, and false meditations and discourses will arise within us: as the taking in wholesome food expells flatuous distempers out of our bodies, so when serious objects are presented to

the soul, when the mind feeds on nou∣rishing truths, it is a way to expell windy fancies and vain imaginati∣ons.

If thou wilt meditate of Christ on the Crosse, imagine thy self to be on Mount Calvary, and to see all that he did and said in his passions and sufferings, in that manner that the Evangelists have set down, for by such imaginati∣ons we inclose our spirits within the bounds of the mysteries whereon we meditate, and keep them from roving excursions, for there is nothing so wandring as imagination, it is like to Theramenez Shooe, fit for all feet, it is as the matters are that are presented to it. Philo the Jew saith,* 1.36 the usuall pra∣ctice of the faithfull (who lived in Alexandria, and made their most holy meditations on the Scriptures) was, that they tyed themselves to the terms of the Hebrew Alphabet, and so passed into the most spirituall sense, there to see and understand the verities which were in a manner veiled:* 1.37 Every outside hath his inside, saith the Italian Proverb: meditations thus formed, do pour good motions into the will, and holy affecti∣ons

into the soul; as the love of Go•• and our brethren; longing after Hea∣ven and eternall happinesse; the imi∣tation of the life of Christ; rejoycing in God and his mercies; an admiration of his wonderfull works; a fear of of∣fending God; the consideration o•• Heaven and Hell; the last judgement, an hatred of all sin; a confidence in God's goodnesse; a confusion at the thoughts of a mispent life: in these and the like, our spirits are to be dilated and poured forth as much as ma•• be.

Chap. 6. Of the kinds of meditation; an•• first of rapt meditation.

I now proceed to treat of the kinds o•• meditation;* 1.38

Meditation is of two sorts,

1. There is a rapt meditation which is both suddain and occasionall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a suddain invention no composed by study, whereby a min•• both pious and ingenious, spiritualize•• every object about which it is conver∣sant, or meets withall: Thus did ou•• Saviour, when he was upon eart•• when he called his Disciples from the

nets, he applied that vocation to a spi∣rituall sense: Follow me, and I will make you f shers of men; they should not alter their Trade, but only change some cir∣cumstances of it; as they were fishers before, so they should be still; but whereas before they caught unreasona∣ble, now they should catch reasonable fishes; as before with hooks and nets they caught fishes for themselves, so now by the net of the Gospel they should catch men for God: As David that was a shepheard, was taken from the sheep-fold, and from following the Ewes great with young, was brought to feed Jacob, God's people, and Israel his inheritance, and though called to be a King was a shepheard still, Psal. 78.70, 71. so they called to be Apostles, are fishers still. When the multitude followed Christ for the loaves, he makes a spirituall, use of it, exhorting them not to labour for the meat that perish∣eth,* 1.39 but that which endureth to everlasting life. How often did our Saviour upon a suddain teach his hearers by simili∣tudes and parables, and what are his parables, but similies, comparing of things, and explaining of spirituall

things? So Christ compared the King∣dome of Heaven to leaven; to a grain of Mustard-seed; to a Merchant-man; to ten Virgins; to a net cast into the Sea.

* 1.40A parable, saith a good Divine, is nothing else but a similitude or example ta∣ken from other things to illustrate the matter in hand; it is very ordinary for the Spi∣rit of God in Scripture to use parables: I will open my mouth in a parable, Psal. 78.2.* 1.41 The Learned say, that in a para∣ble there are three things,

• ...Cortex,
• ...Radix,
• ...Fructus.

1. Cortex, the rinde or bark; that is, the words and terms wherein it is delivered.

2. Radix, the root, which is the scope to which it driveth.

3. Fructus, the fruit which is to be gathered from it.

When the bark or rinde is well pu•• aside, and the root discovered, it wil•• soon be seen what the fruit is that grow•• thereon.

1. This way of teaching and illustra∣tion is very profitable, it is a grea••

help to the senses, and from things that are more known, we proceed to things that are lesse known, saith Aristotle.* 1.42

2. It is profitable likewise to the memory, helping us to remember ma∣nythings that otherwise would be for∣gotten.

3. It makes things delightfull and pleasant, it is the best way whereby the ignorant are made to understand; for it is the easiest, readiest, and plainest manner of instructing.

4. It hath a great influence upon the heart, it worketh much upon the affe∣ctions, for what can quicken the hearts of people more than to hear and see? then may we say with David;* 1.43 As we have heard, so have we seen: we hear by doctrine, we see by similitude and ex∣ample.

Some have spoken against this man∣ner of meditation and instruction, say∣ing, that herein we let out our thoughts upon every base creature; but I say, unlesse a man will be wilfully blind, this way he will he made to understand; and God would not that we should look on earthly things without a holy and spirituall application; here each man

in his Trade may learn something for his salvation.

Art thou a Ploughman, meditate on the Parable of the Sower, Mat. 13. When thou art ploughing up thy ground, and turnest up the furrows of the earth, this should put thee in mind of ploughing up the fallow ground of thy heart; and when thou art break∣ing the clods of the earth, remember that God calls for a broken and con∣trite heart; when thou puttest thy hand to the Plough, take heed of backsli∣ding; remember that of our Saviour, Luk. 9.61. No man having put his hand to the Plough, and looking back, is fit for the Kingdome of God; remember Lot's wife: the son of Syrach (after Iuniu•• his translation) puts a grave question concerning him who holds the Plough, and such persons who maintain the state of the world;* 1.44 the question is, Where∣by shall a man he made wise? At the last Verse of the Chapter in the Latin tran∣slation he answereth; By nothing, un∣lesse he be such a one who will apply his mind and meditation on the Law of the most High▪* 1.45 The Husbandman in that place, may seem to have (as he reads and s••

pleads his case) a dispensation for his grosse ignorance, but it is nothing so: That Scripture saith, that the holding the Plough, shews him the constancy of a holy profession, as before I hinted; that his plowing up the ground shews him as in a glasse the sorenesse of affli∣ctions,* 1.46 how the wicked plow upon the backs of the righteous, and make long their furrows; and what pains he should take also with his own heart, so preparing it for the true seed, the Word of life; and when he casteth in the seed in the season, he might understand his own season; and look that the seed of the Word sown in his heart rise up with great increase; and as that which thou sowest is not quickned except it die; so the body of man after it dies and rots in the earth shall rise again; and he that seeth not so much in the sowing and reaping his grain,* 1.47 is a fool in the Apostles sense: he that thus meditates at the Plough, shall never be without a Sermon before him, every furrow being a line or sentence, and every grain of Corn that he soweth a lesson whence he may learn something of God.

Furthermore art thou a Vine-dresser, meditate on that Parable, Luk. 13.7, 8. of a certain man that had a Fig-tree planted in his Vine-yard, and he came and sought fruit thereon, and found none: By this certain man we must understand God himself, who in many places of Scri∣pture for our capacity and comfort, is compared to a man, to draw them with the cords of a man, and the bands of love, Hos. 11.4. whereby he signified, that he used his people, not like beasts or slaves,* 1.48 but lovingly and kindly, as men do, or should do one to ano∣ther.

Had a Fig-tree planted in his Vine-yard] that is, had a people whom he had cho∣sen to himself, and both planted, pru∣ned, and watered by his Word and Sa∣craments; by the Vine-yard was meant the Church of the Jews,* 1.49 or the Land of Iury; and by the Fig-tree, the inhabi∣tants thereof, and people contained therein; and this is no new thing either for the Church in the whole world, or more particularly, for the Church of the Jews to be compared to a Vine-yard, Cant. 8.11. Isa. 5.1, 7. Yea of God's particular dealing with this peo¦ple,

and planting this Vine, we read Psal. 80.2. where the Lord saith, that God brought a Vine out of Aegypt, cast out the Heathen, planted it, prepared room for it, and caused it to take deep root, so that it filled the Land, the hills were cover∣ed with the shadow of it, and the boughes thereof were like the goodly Cedars; there∣fore whensoever thou walkest like Adam among the trees of the garden, and be∣holdest the Vine, think of that mysti∣call union that is between Christ and his Church, that he is the Vine, his peo∣ple the branches,* 1.50 and that whosoever abi∣deth in him, and he in him, the same bringeth forth much fruit: that the Church of God also is a Vine-yard of red wine,* 1.51 that the Lord doth keep it and water it every moment; and lest any hurt it, he will keep it night and day.

And as the Church is compared to a Vine-yard; so also men be compared to trees, as in Iotham's parable, who com∣pareth Abimelech to the bramble, a base plant, usurping authority, when the more noble trees, the Fig-tree, the Olive, and the Vine refuse it, Iudg. 9.7, 16. men in Scripture are compared to trees; All the trees of the field shall

know that I the Lord have brought down the high tree; i. e. all the people of the world shall know. Sometime you shall find him compared to the Olive-tree, and his children to the Olive-branch∣es round about his table, Psal. 128. sometime to the lofty Cedars of Lebanon; sometime to the Oaks of Basan; some∣time to the low shrubs in the valley of Sue∣coth; in a word, the good man is compared to the green tree, and the wic∣ked unto the dry tree.

Again, art thou a traveller in this world; meditate with thy self, how the world is like a forlorn wilder∣nesse.

1. Because it is a strange Land, a solitary place, a forsaken Countrey, disertus; so that Christ saith, He is not of this world, nor prayes he for it, Joh. 17.9.

* 1.522. It is a Land of darknesse: This gave Tertullian occasion to compare the world to a prison; a prison is the re∣ceptacle of darknesse, the Sun darteth no beams there; the world lyes in ig∣norance, all men are born blind, and if the glorious Sun of righteousnesse enlighten them not, they live and die in grosse darknesse.

3. It is like a wildernesse, a place full of dangers, full of enemies; the people of Zion cry out, Our persecutors have laid wait for us in the wildernesse, Lam. 4.19. The world is full of stinging Serpents, of lying vanities, a filthy deceiver; Christ hath foretold that in the world we shall have tribulation, Joh. 16.33. How should the meditation hereof make us to say with Abraham, I am a stranger; and with David, I am a stranger with thee as all my fathers were: and not to look for delights in a roaring wildernesse; nor for meat where no Corn grows; nor a dwelling house or an abiding Ci∣ty where no building is; and though we groan sometimes under the weight of our travels, yet to acknowledge that the persecutions of the world are not so tragicall as its caresses are.

Chap. 7.

Of set and solemn meditation, the definition and branches of it. Sect. 1.

Having spoken of rapt and occasio∣nall meditation, I shall in the next place treat of set and solemn meditati∣on, and shall thus define it;

Meditation is a holy retirement of the soul,* 1.53 and a fixed exercise of the heart

upon spirituall objects, that the heart may be affected with them, and better∣ed by them.

1. I say, it is a holy retirement of the soul:

A retirement from the world.

A retirement from our own passions.

* 1.541. A retirement from the world: Stars which have least circuit are nearest to the Pole, and men who least perplex themselves with worldly businesse are nearest to God: Devout Bernard con∣fesseth, he learnt much of his Divinity under the trees of the Wood: When Elijah was in the wildernesse far from his own habitation, and the company of men, then the Angel speaks unto him; when we are alone sequestred from worldly cares and distractions, then God opens his mind unto us, and reveals many things to us, which he will not do, when he finds our hearts taken up with the cares and troubles of worldly businesse; God is a Spirit, and therefore when we converse with him, he requireth not only a bodily but also a spirituall retirement: Thus God call•• Ezekiel* 1.55 into the plain, that he might there talk with him; and allures the

Church into the wildernesse, that he might speak unto her heart: Privacy (as one observeth) is the seat of contem∣plation,* 1.56 though sometimes made the recluse of temptation; from which the Cell is no more exempted than the Court; but to a pi∣ous heart privacy is a great advantage to me∣ditation;* 1.57 The City to me (saith Ierom) is a prison, and solitarinesse is a Paradise: Erasmus hath written much concerning the liberty, tranquillity, and pleasure of a retired life: and the Psalmist bids us to commune with our own heart upon our bed, or within our chambers, as some translate, and be still, Psal. 4.4. Be still from the world, yet then must the heart be stirring towards God: they that sail at Sea, to the end to attain to the land, they look more up to the Hea∣ven than down to the Sea; carnall men are drowned in fleshly delights and worldly cares, their hearts are not purged or elevated to converse with God.

2. A retiring from our own passions: the heart must be setled and well com∣posed, before it ascend the hill of medi∣tation; God requireth a spirit setled for so high a work; In quietnesse and confi∣dence

shall be your strength,* 1.58 Isa. 30.15▪ Be still and know that I am the Lord, Psal 46.10. We can never savingly know him, till our hearts be free from these perturbations: therefore when we come to meditate, we must as well re∣tire from the perturbations of our hearts, as from the world: Wasps and Drones make more noise than the Bees, but make no honey, but waxe only; so they whose hearts are troubled and per∣plexed, are very unfit for so high an exercise of the soul: the showers that fall gently make Corn and grasse abound, but falling violently much en∣danger the Corn and meadows: it is not enough we are seperated from men, if we are entangled with our own passi∣ons; and indeed herein consisteth one of the most assured means of our spiri∣tuall improvement; therefore he that will meditate on holy objects, must call back his spirit very frequently into the presence of God, and consider what God doth, and what himself is doing crying out to God, O Lord why do I not alwayes look toward thee? Why dost thou think on me so often, and I on thee so seldome; our proper place is

to be with thee? Thrice happy is that soul, that can lift up himself to God, and can truly say, Lord thou art my dwelling place, my refuge, my sha∣dow against all temptations; it is good for Christians to retire frequently into the lonenesse of their heart: yea when they are in company with others, for then thy heart may be alone with God: so saith David, I am continually with thee, Psal. 73.23. I have set the Lord al∣wayes before mine eyes, Psal. 16.8.

2.* 1.59 The second branch of meditation is, that it is a fixed exercise of the heart upon spirituall objects.

• 1. It is an exercise of the heart.
• 2. A fixed exercise.

It is an exercise of the heart; there∣fore one defines it to be an act of Religi∣on or spirituall exercise; it is an heart-imployment, therefore may well be called a spirituall exercise; not only bec••use the matter of meditation is al∣waye•• some spirituall thing, but also because the act of meditation is a meer spirituall act, proceeding from the spi∣rituall part of man, as being an act of the heart: other parts of man are taken up in other things; the eye in seeing,

the ear in hearing, the hand in touching and working, the tongue in speaking; the heart is only exercised in meditati∣on; therefore Davids meditations are called the meditations of his heart, Psal. 19. ult. My heart saith he, was indi∣ting of a good matter, Psal. 45.1. Me∣ditation is the heart of devotion, the soul of piety, by which we sound the depths of divine love, whereby we ap∣ply our selves really to God, and com∣municate much of his grace and com∣fort; it fills the heart with sweet odours and spirituall refreshings, that it resembleth a pillar of smoak from Aromaticall wood, kindled with Myrrhe, and all the sweet powders of the heavenly perfumer.

2. It is a fixt exercise of the heart; the heart must be fixt on God that will meditate upon him, Psal. 57.1. There∣fore when we begin this exercise, we must then resolve that our minds shall not wander from him; we must lift up our hearts to God in the Heavens, Lam. 3•• Psal. 25.1. Christ was transfigured on a mountain, and often withdrew himself into a mountain to pray and meditate, not only for privacy, but to

note unto us, that a man that will meet with God, must ascend higher in his spirit. God was at the top of Jacob's ladder, where Angels were ascending and descending: to this purpose Am∣brose saith, No man can see Jesus, while he standeth upon the earth: Zacheus could not see Jesus till he climbed up a Syca∣more-tree:* 1.60 the composition of our bo∣dies is such, as a man cannot look up to Heaven with one eye, and down to the earth with the other, to teach us to look up to Heaven fixedly with both.

Pliny* 1.61 reports strange things of bruit beasts; he saith, There was an Elephant not so capacious of instruction as the rest of his fellows, to learn what was taught him by his Keeper; whereupon being oftentimes beaten for that stupidity of his, he was found in the night (after his manner) to be as it were conning and studying those feats, which he had been taught in the day: and Plutarch* 1.62 tells of a Pye, that to learn certain tunes which she heard Minstrels play, waxed dumb many dayes after; at length upon a suddain, she brake forth into t••e same tunes which those Minstrels had played before, to the astonishment of all that heard her. Meditation is that which in

the old Law was signified by the chew∣ing of the Cud: transient speculation•• of things do but little good, let in bu•• little light, unlesse we chew thē Cud, and exercise the mind about them: ho∣ly things are like unto leaven, to Corn, to rain; now unlesse the leaven be put into, and by stirring and working, as it were incorporated into the dough, it cannot season it; and though the Corn be sown in abundance, yet if it meet not with apt ground, tilled and prepa∣red, but fall among thorns, by the high-way side, or in stony places, it bringeth forth no fruit; and though the rain fall plentifully, yet if it light ou•• hard and hilly Countreys, it is not re∣ceived, it makes not such places fruit∣full; so fareth it with holy things: let a Minister bestow never so much of the leaven of the Word, yet if the hearers hide it not in their hearts, like leaven i•• the meal, it will never season them and make them fit manchet for th•• Lord's table: let never so much goo•• seed be sown, yet if it take not roo•• downwards in our hearts, it will neve•• bring forth fruit upwards in our lives let the words of God's messengers drop

as the rain, and distill like the dew, or like the showers upon the herbs and tender grasse, yet if the heart receive it not, if it dwell not in the heart richly, it will profit us nothing: indeed it is al∣most as much to find our own heart in a duty, as to find God in it.

Sect. 2. Of the ends of solemn meditation.

The end of meditation is both to af∣fect the heart with the objects on which we meditate, and that the heart may be made better thereby.

1. I say, one end of meditation is to affect the heart, it is very delightfull to those that are conversant in it: he that hath changed his mind or opinion up∣on meditation never accuseth her of tyranny; meditation is very perswa∣sive, clearing our judgements, calm∣ing our passions, and gaining our con∣sent to that which is good; it far sur∣passeth eloquence, and like a Soveraign raigns without arms; it hath no need of our ears to win our hearts: by it self it transmitteth it self into the inmost recesses of our souls; finds out reason in ••er throne; carries more light into ••he mind, and kindleth in the will a

more fervent love to God,* 1.63 making a man in love with what he formerly ha∣ted. Meditation opposeth the charms of grace against the allurements of sin▪ and so sweet and powerfull is holy me∣ditation, that it blots out all earthly cogitations; it sets before the eyes of our souls such taking and alluring ob∣jects, which are more prevalent than those of sin, and by these holy delights our hearts are ravished, and grace easily prevails against the corruptions of na∣ture: these are the first fruits of those everlasting pleasures the Saints shall reap in the Kingdome of Heaven, whereby those that feed on God and his promises by holy meditation here, do tast one part of that felicity which the blessed do feed upon in Heaven; this hath ever been very affecting to the Saints: My meditation of him, saith Da∣vid, shall be sweet, Psal. 104.34. or my word of him shall be sweet; it signifie•• a word secretly spoken,* 1.64 as one observ∣eth: the heart speaks of God in medita∣tion, and those words are musick in the soul; the word imports a sweetnesse with mixture, like compound spices or many flowers mixt together; such va∣riety

of sweetnesse this meditation of God yeeldeth to him, whose mind is upon him, whose heart is toward him: the operation of the mind makes up a sweet delight; there is more content in meditating on the love of God, more refreshing to the heart, than wine can give to the body; his love is better than wine: We will remember thy l••ve more than wine, Cant. 1.2, 4. Da∣vid tells us that the thoughts of God are precious, Psal. 139.17. they are so to a heart that is in a right frame; and saith he, My soul is filled as with marrow and fatnesse, when I remember thee upon my bed, and meditate on thee in the night watches, Psal. 63.5.

Meditation* 1.65 is the rubbing up of the memory, and may not unfitly be cal∣led the whetstone of memory; for even as a whetstone or grindstone addeth an edge to the Knife or other instrument which is whetted thereupon; so this sharpeneth our memories, and gives us occasion to call that to mind, which otherwise would have been forgotten; or it may be compared to the steel and stone of a Tinder-boxe, neither of which severally will yeeld any fire,

but being smitten together, the fire cometh forth incontinently; so fareth it with men that are of good capacities, that can conceive much at the instant, but remember little, because they use not their memories, and exercise not themselves in pious meditations: Me∣ditation is the heart, life, and soul of remembrance, making whatsoever we read and hear to abide with us, and be our own, else it will away: medita∣tion with (Philip's Page) must daily knock at the doors of our hearts, and cause us to call to mind what we have learnt, else by corruption we shall soon forget it; this made Periander King of Corinth to say, Meditatio totum. It is an undoubted maxime, that a thing be it never so good and excellent, yet it is not very desireable of us, till it be∣git to affect our hearts, though it hath more charms than beauty, and more lustre than outward glory, more invi∣tations than secular profits; yet if it convey not pleasure into the will, it knows not how to beget love unto it.

2. Meditation also bettereth the heart as well as affects it: It is said that King Mythridates having found out

Mythridate, he so strengthened his body, that endeavouring to poison himself, to avoid the servitude of the Romans, he could by no means effect it: so whosoever shall feed on holy objects by meditation, and use it frequently, shall so fortifie his heart, that it shall not be poisoned with any evil affecti∣ons.

Meditation is a heart-warming duty; study only warms the brains, but me∣ditation warmeth the heart; there∣fore when holy truth falls upon a pre∣pared heart, it hath a sweet and strong operation: Luther* 1.66 confesseth, that having heard Staupicius a grave Divine to say, that that is kind repentance which begins from the love of God, ever after that time the practice of repentance was sweeter to him: another speech of his likewise did much affect Luther, viz. that in doubts of predestination we should begin from the wounds of Christ, that is, from the sense of God's love to us in Christ; there∣fore the warming of the brains in study, without the warming the heart by me∣ditation, is but a dead and cold specu∣lation: serious meditation puts lively colours upon common truths, which

operate strongly upon the heart to make it better.

Chap. 8. Of the subject of Meditation.

Sect. 1. Of medita••ion on the works of God.

I now proceed to discusse the sub∣ject-matter of meditation;* 1.67 and here I am launching into a great Ocean, but like the dogs of Nilus, I shall but lick and away.

The first subject of meditation is God's works of Creation; a fit matter for our serious meditations: I remem∣ber the dayes of old, saith David, I medi∣tate on all thy works, I muse on the work of thy hands, Psal. 145.5. He looketh up to the Heavens, and considereth the work of God's fingers, meditating on all those works that were visible to the eye of man,* 1.68 Psal. 8.3. called elsewhere the work of his hands. Isa. 48.13. My hand hath laid the foundation of the earth, and my right hand hath spanned the Heavens; it is for that they are of such excellency, as if they had been his handywork in∣deed, which yet were made by his word only, as Moses, and S^t John do declare, Gen. 1.6. Joh. 1.3. That great advancer of learning hath an ex∣cellent

passage suitable hereunto;* 1.69 It is to be observed, saith he, that for any thing which appeareth in the History of the Crea∣tion, the confused masse and matter of Hea∣ven and earth was made in a moment, and the order and disposition of that Chaos or mass was the work of six dayes; such a note of difference it pleased God to put upon the works of power, and the works of wisdome: wherewith con∣curreth, that in the former it is not set down that God said, Let there be Heaven and earth, as it is set down of the works following, but actually, that God made Heaven and earth, the one carrying the stile of a Manufaction, the other of a Law, Decree or Councell. It is not enough that we barely look on the works of God, but we must meditate upon them; for if we do no more than see them, the Oxe, the Bull, and the Horse, do as much as we: If we see no∣thing in the Heavens,* 1.70 saith a grave Di∣vine, but that they are lightsome, and above our reach, the Horse and Mule see this as well as we; if we see nothing in the earth, but a place to walk in, or to take our rest upon it, the beasts and fouls see this as well as we; if we see

nothing in our gorgeous apparell, but the pride of a goodly colour, the Pea∣cock seeth that in his feathers; if in all our refreshment from the creatures we know nothing but the pleasure and sweetnesse of our sense, the Swine hath as great a share herein as we; if hear∣ing, seeing, smelling, tasting, feeling, be all the comfort we can find in the works of God, the dumb creatures have these senses more exquisite than we, and we have turned the hearts of men into the hearts of beasts, who with wisdome and reason can do no∣thing,* 1.71 and the words of the Prophet are fulfilled in us, Man being in honour understandeth not, and is like the beasts that perish, Psal. 49.20. therefore the sight of God's works must affect us more than so, else shall we be but as the beasts, and follow them.

Now you are to meditate how God brought forth all his works in the space of six dayes, before he finisht them; he did not create the world all at once, but took time for the Creation of it, to teach us to take speciall time duely and orderly to consider and meditate on the works of God: if he that could have

made the Heavens and the earth, the Sun, Moon, and Stars, and all crea∣tures, in a moment; yet it pleased him to take time for the creating of them; this should teach us to select some space of time for the meditation of them: we must not think it enough to look up∣on them at one view, but to passe from part to part, from one creature to ano∣ther, and in every creature to admire the workmanship, power, wisdome and goodnesse of the Creatour, as we are taught, Psal. 92.4, 5. Thou Lord hast made me glad through thy works, and I will triumph in the works of thy hands: O Lord how great are thy works, and thy thoughts are very deep: a bruitish man knoweth not, neither doth a fool understand this; which Psalm as the Title tells us, was a meditation penned for the Sab∣bath day: therefore I say, God would spend six dayes about the Creation of the world, whereas he might have done it in an instant, and in a moment of time, to the end that we might the better meditate upon it from point to point, for which purpose he presently ordained the Sabbath: Thus Job* 1.72 tells us, that we must not idly behold the

work,* 1.73 but must magnifie the work∣man; Remember that thou magnifie his work which men behold; this we will do coming into the Shop of an excellent Artizan. The eternall power and Godhead is seen by the things that are made; but most of us have great cause to be ashamed, that we have spent so little time in meditating on the works of God; yea who can truly say, he hath spent so much time in meditating on God's works, as God spent in ma∣king them? how few are there that have set apart so much time ever since they were born, as (if it were all laid together) will make up six dayes one entire week? what a shame is it for man whom God made on purpose to view his works,* 1.74 and by them to glorifie him, not to spend so much time in medita∣ting upon them, as God spent in ma∣king of them; therefore we have great cause to become more carefull and stu∣dious readers of this great Book of na∣ture for time to come: There is a three∣fold Book into which a Christian is to make inspection,

The Book of nature, or of the creatures.

The Book of the Scriptures.

The Book of conscience.

The Book of the creatures hath a powerfull conviction; meditate upon it, and observe God's power, or thou art an Atheist.

The Book of the Scriptures hath a power of conversion; meditate on it, and learn the will of God out of it, so to serve him, or thou art an hypocrite.

The Book of conscience hath a pow∣er of accusation; meditate on it, or thou art an Infidel.

The Book of nature hath God spread wide open, and before us,* 1.75 that he that runs may read; Austin calls the world Gods Book in folio; every creature should be to us a page in this Book, and every part of a creature a line in this Book: How carefull should we be to take these things into our thoughts: our Saviour saith, Matth. 24.15. When ye shall see the abomination of desolation (sp••ken of by Daniel the Prophet) stand in the holy place, who so readeth, let him understand: So say I, let him that read∣eth in this great Book of nature, un∣derstand to what end these creatures were created, even to the end that we

might view them, and in them glor••¦fie the Creatour.

And seeing God hath not only ac¦quainted us, in the grosse, what he di•• in generall, but hath condescended s•• far, as to tell us, what he did eve•• day; what he did the first day, wh•• he did the second day, &c. I da•• boldly affirm, that it were very conve¦nient and expedient every day to •• apart some time on that day, to medi∣tate on the works that were created •• that day; it is as convenient a me¦thod, as any I can imagine, for it is following of God in the Creation this being considered, together with th•• dulnesse of our apprehensions, an•• how apt our thoughts are to turn asid•• to vain and unprofitable objects, th•• order will be found to be very ne¦cessary.

I shall give you a tast of such kinds meditations, from one of the dayes o•• the week, the first day of the wee•• called the Lord's day: on this day se•• apart some time to meditate on th•• works that were on that day created first, the works of the evening, th•• the works of the morning.

1. The works of the evening; as the ••reating that huge body of the Heavens: when we see that vast body, and how God stretcheth out the Heavens as a curtain; the greatnesse of the Heavens ••hould teach us to meditate on the greatnesse of the infinite Jehovah: if ••he Heavens do so far exceed our ••houghts, how great then is he whom ••he Heaven of Heavens are not able to contain: if the earth be so glorious (as ••t is in the spring time) how unspeaka∣bly glorious are the Heavens which far ••xceed the earth; and here we may ••dmire his greatnesse, who was able to ••et up such a rich canopy and covering over the earth; and here also let us meditate on the unspeakable goodnesse of God to man, that he hath made for man not only a rich dwelling here be∣••ow, but also provideth for him a dwelling place in the Heavens, there ••o sit down with him in his Throne, Rev. 3.20. That man that is but dust and ashes, a lump of earth here below, ••hould be exalted to the highest place of the Creation: this should check us or our folly, in suffering the earth to ••teal away our hearts from God, as if

there were no greater happinesse to b•• had than here below: what stupi•• creatures are we to spend more time i•• getting a few white and red pieces o•• earth, than in getting a glorious pos¦session of the Kingdome of Heaven, fo•• the attainment whereof we shoul•• think no time too much, no pains to•• great, no affections too strong.

Furthermore, bring your meditati¦ons to the earth, created on the sam•• day also, that which yeelded matte•• and stuffe for the making of all cre••¦tures here below: consider, that th•• earth was a formlesse lump before Go•• beautified and adorned it, it was •• meer nothing: Painters can draw 〈◊〉〈◊〉 pictures without colours; Architect•• raise no buildings without materials and if you take away Marble or Po••¦phiry from Engravers, they can car•• neither Images nor Statues;* 1.76 It is o•• God that actuateth nothing, that formeth being out of a non-entity, as one well ••¦teth: the earth receiveth its being, •• beauty, and all it hath from God.

The meditation hereof should •• suffer us to let any thing in the ear•• to withdraw our hearts from God: ••

sore God made the earth it was nothing; ••ilt thou set thine eyes upon that which is ••ot?* 1.77 Why should that which is no∣••hing draw away our hearts from God who is full of all perfection; the earth ••lso at first was a confused masse of ••hings, without form, and void:* 1.78 this ••hould draw out from us this meditati∣••n; to make us to consider, that we ••hat are of the earth are altogether pol∣••uted in sin, lying in our bloud, our ••ouls being all stained with sin, and without any form of holinesse and ••ighteousnesse, yea void of all the sa∣••ing graces of Gods Spirit: In me, ••aith Paul, that is in my flesh, there ••welleth no good thing: and as darknesse was then upon the face of the dee••, so ••arknesse is upon the face of our souls; •• man may see, hear, read, but can ••ave no true discerning of spirituall ••hings, till the day-Star arise in his ••eart, for spirituall blindnesse is upon ••he face of his soul.

Here then is condemned the folly of ••hose that think ignorance the mother ••f devotion; but while men remain in ••heir naturall blindnesse, they can per∣••rm no pleasing service to God;

blind services may be acceptable to •• Prince of darknesse,* 1.79 but they are abo¦minable to the Father of lights: lig•• was the first thing that God ma•• in the Creation; and when there w•••• light, the earth lay for some dayes dead and senslesse lump, and could n•• so much as bring forth one grasse o•• herb, till the Spirit of God moved •• on the face of the waters: so in •• new Creation, when there is so•• light wrought in the understandin•• yet canst thou not bring forth one ple••¦sant fruit of holinesse, till the Spirit▪ God flutter over thee, and by a divin•• heat and warmth move and stir th•• soul, and enable thee to perform a••¦ceptable obedience to God.

2. I come to the work of the mo••¦ing: then he created the light on th•• first day of the week, commanding t•••• light to shine out of darknesse; now us set apart some time to meditate this excellent creature, the light, which the glory of God is greatly m••¦nifest: there was nothing before •• utter darknesse; then the Lord crea•• the light without the Sun, in w•• the power of God is admirable;

should greatly wonder at midnight to see a great light to shine forth, and ex∣pell the darknesse of the night: this may lead us to this meditation; that as God caused on this first day of the week light to arise, and break out of dark∣nesse; so on this first day of the week also, he caused his own Son the light of the world, to arise out of the grave of darknesse, who shined through ma∣ny dark thoughts and apprehensions, into the hearts of his disconsolate Dis∣ciples; for his own Disciples did then ••egin to doubt; We trusted, said they, ••hat it had been he which should have re∣deemed Israel, Luk. 24.21 Here also we may meditate on the excellency of heavenly knowledge; that wisdome ••xcelleth folly,* 1.80 even as light excelleth dark∣••esse: Light is comfortable, and sweet it •• to behold the light of the Sun, Eccl. 11.7. Darknesse makes men sad and time∣••ous: so wisdome makes a man's face ••o shine, but ignorance is uncomforta∣••e: light manifesteth things as they ••e, but darknesse hides them: light ••stinguisheth one thing from another, ••rknesse confounds things all alike: so ••nowledge gives us a right discerning

of things, but ignorance overwhelms us with horrour and amazement: light directs a man in his way, but darknesse misguids him: so wisdome shews us the true way, whereas the ignorant wander in by-paths, and fall into the bottomlesse pit. I shall conclude this Section,* 1.81 with that meditation of Au∣stin, Heaven and earth, saith he, and all things therein contained, do make a conti∣nuall cry round about me, that I should love thee; O Lord they shew thy worthynesse, and declare thy bounty; such a world; such Heavens; such an Ocean; such an earth; such earthly creatures; insensible; sensible, reasonable; and all wonderfully framed▪ Lord how mighty, how wonderfull, how wise art thou that madest them, and there∣fore worthy our love; and being thus made thus to blesse, to continue, to encrease, t•• multiply them: yea more, to fill us with them; and therefore thy bounty, thy super abundant bounty must needs make us to lo•• thee.

Sect. 2. Of meditating on the Word of Go••

The second subject of meditat•• that I shall lay before you, is the Wo•••• of God:* 1.82 It is said of the godly ••

that he meditateth in the Law of God night and day, Psal. 1.2. How often doth David professe he will meditate in God's statutes, Psal. 119.48.* 1.83 and it was his practice, vers. 23. The Law of God was his meditation all the day long. Meditati∣on fastens the Word upon the heart; the soul for want of meditation retain∣eth but little spirituall food; the Word of God by holy meditating upon it, produceth the same effects upon our souls, as Manna* 1.84 did upon the Israelites; for some Writers say that it restored health; infused strength; and inspired courage into them; that they owed those formidable victories they gained from their enemies, to this meat that came down from Heaven; so pious meditation on the Word changeth the qualities of men, making them of a sound mind, pro∣ducing courage and assurance in the hearts of those, that before were full of weaknesse, fears and doubtings; the Devils fly such men who lodge the Word of God, the sword of the Spirit in their souls, beholding their Judge seated in their hearts as upon his Throne: this heavenly bread it was that animated the Martyrs to the

flames, that gave them courage to daunt their executioners; the same food that nourisheth them, defends them, and that which cures their ma∣ladies, subdues their enemies; its strength no way hinders its sweetnesse, there are charms in it, that make it pleasant to every Palate, that by faith and meditation tasteth thereof.

1. Meditate on the transcendency of the Word: that it is a transcendent rule of holinesse: every Nation hath its Laws, and there is none so barba∣rous, whom nature or custome hath not furnisht with some polity: the Greeks lived according to the Laws of their sages; the Romans followed the twelve Tables; and those that had nei∣ther Kings nor Lawgivers, had the Law of nature for their guid: the Jews were governed by the Law of Moses, chief∣ly by the Law of the two Tables,* 1.85 which if it gave them not strength enough to resist sin, it gave them light enough to know and avoid it, as one well noteth: for saith the Apostle, By the Law cometh the knowledge of sin; now the whole Word of God both Law and Gospel, is a most transcendent and most holy rule; God

is holy in his works, but most holy in his Word, Psal. 138.2. in it shineth the pu∣rity of his nature, not capable of the least imperfection: the Angels (though as fine gold) yet are unclean in his sight, saith Bernard;* 1.86 how much more the sons of men, who are but clods of earth, and worms: this meditation makes the holiest man to tremble at his presence, and cry out with the Prophet that he is undone: they that by derivation from him are most holy, in comparison with him are most unholy, saith Austin; yea the Angels themselves, when they draw near unto him, cover both their feet and faces: if Angels that stand at the Mercy-seat do tremble, oh what shall sinners do that stand at the bar of justice?

2 Meditate on the exactnesse of the Word of God; the Law forbids all sin, commands all obedience; every passage in the life of man is ordered in it; as Theodoret observeth of the Ceremoniall Law, and the furniture of the Taber∣nacle, that every particular thereof was ex∣actly prescribed by God:* 1.87 now if the Cere∣moniall Law were so accurate and pre∣cise, how strict is the Law of Morall

holinesse; the Law of the Lord is perfect: we read that the measures and weights of the Sanctuary, were double as much as the ordinary measures; a man's actions may carry weight and be allowed among men in common conversation,* 1.88 which will be found too light, being weighed in the ballance of the Sanctuary of God, saith Austin: bring we our actions to this standard, and our defects will soon be discovered, and that which will seem warrantable and commendable before men, will appear sinfull and abomina∣ble before the Lord.

3. Meditate on the spirituality of God's Word; it requireth exactnesse of soul and spirit; it aweth the thoughts, and judgeth of externall acti∣ons according to the heart: I the Lord search the heart, to give to every man ac∣cording to his works, Jer. 17.10. The naturall heart (it may be) will be content with Herod to do many good things, so he may have a dispensation in one raigning sin; and it may be to suffer a little; to do penance with a Pa∣pist, and then sin again, this it could brook well enough; but to be restrain∣ed in every thing, this flesh and bloud

cannot endure; but whatsoever liberty the flesh can desire, whether in think∣ing, speaking, or doing, contrary to that duty which belongeth to a man's place; as he is inferiour or superiour to others; or contrary to the good of the persons, or chastity or good name of others, though it be but in secret cor∣ruption, or secret working of heart, still the Word of God doth oppose it in every thing: the Pharisees forbad the outward act of uncleannesse, but the Law of God forbids the impurity of the thoughts; they make the Law like John Baptist, who had a leathern girdle about his loins; but the Gospel repre∣sents Christ to have a golden girdle about his Paps; they represented only the first risings and motions of sin: this makes the Saints mourn for the first con∣ceptions of sin, though they prove abortive, saith Chrysostome,* 1.89 making them to pray with David, to be purged and freed from secret sins, and sinfull cogitations.

4. Meditate upon the operativenesse of the Word; it is not a dead letter, but hath a quick power in it to work upon the heart; the Spirit of God ac∣companies it, making it active, and

mighty in operation: as in the frame of a man's body, under every vein there runs an artery full of spirits; so under every vein of truth in the Word of God, there is an artery of Spirit, quickning, searching, cutting, disco∣vering, condemning: What's the rea∣son most mens spirits rise up against the Word; it is because as the Elephant troubleth the waters before he drink∣eth, that he may not see his ugly vi∣sage; so the Word of God troubleth the mind of a sinner; it terrifies his con∣science, making his sin appear very sinfull to him; it makes a man a bur∣den to himself; these spectacles are too true for the sinners false eyes: Ahab cannot endure to talk with Michajah, nor meet with Elijah; men can endure the generalities of the Word well enough; but when it comes near them, toucheth their Copyhold, corrupt hearts run away from it, because for want of serious meditation, they are unacquainted with the spirituall nature of the Word of God: Oh study I pray thee,* 1.90 saith Gregory, and daily meditate on the words of thy Creatour, and learn the mind of God in his Word, that thou maist

look up to eternall things; for so much shall thy rest be the greater in Heaven, by how much the more it hath been even now from the love of thy Creatour here on earth.

Sect. 3. Of meditating on Man;* 1.91 his Cre∣ation, his body, his soul, his priviledges.

Man cometh in the next place, as a fit subject for our meditation and con∣sideration: man was the last of God's creatures, as the end of his Creation; all made for him, and all represented in him; the rest by his word command∣ing; whereas his body by his hand∣working, and his soul by his breath-quickning, became alive: and here let us meditate first on man's Creation, who is, as Plato saith,* 1.92 the miracle of all miracles, and as it were the soul of this world; and you will see how every cir∣cumstance sheweth the Creatours good∣nesse, and man's many obligations.

Let us begin with the meditation of man's body, which is, as one saith,* 1.93 the pattern of the universall world.

1. Meditate on the provision God made for man before he made him; God sets up an house, and furnisheth it; then puts man into this house ready

furnisht to his hand: other things are but as essayes of God's power, man the perfection: Adam the last of all God's works, and the Lord and soveraign over them, under his soveraign Lord; Heaven would have nothing wanting to man, that he might wholly mind the things of Heaven.

2. Meditate on God's proceeding hereunto: the Father as it were calls a Councell; God deliberateth upon the enterprize of this work, and the Coun∣cell is held in the conclave of the most holy Trinity; Let us make man, Gen. 1.26. Adam is businesse for the whole Trinity: all were imployed about this creature, to the end that being created, he might be wholly imployed about the service of God.

3. Meditate on the form of man's body: God hath neither made us to lye along on the earth as beasts,* 1.94 or stick on it as trees, but by upright stature set our head to Heaven, and our feet to the earth, as one observeth.

Os homini sublime dedit, coelum{que} videre * 1.95Jussit, & erectos ad sidera tollere vultus.

God with a lofty look did man endew, And made him Heavens transcendent glory view.

God hath given us an upright stature, not like other creatures that look downwards to the earth, to teach us to look up to Heaven by holy meditati∣ons, and to look up to the hills whence our salvation cometh; our face is to∣ward Heaven, to teach us that our hearts should not be nuzzeling in the earth: man hath one muscle in his eyes more than any other creature, which may teach him still to look up toward Heaven.

4. Meditate on the matter of man's Creation:* 1.96 he was made of the dust of the earth; so as howsoever we appear beautifull and amiable in the eye of man, which is fixt only on the exter∣nall part; yet when the oyl of our lamp is consumed, and we reduced again to our first originall matter, there will be left us no better Epitaph than this, Behold here a spetious shrine co∣vering a stinking corps: man is twice crea∣ted, saith S^t Augustine;

• Seminally or causally,
• Formally or visibly.

The first according to his soul: the second according to his body: man's body of earth doth represent whatso∣ever

is between Heaven and earth; yea the very Heavens themselves are figured; all naturall causes contained; and their severall effects produced therein.

The three Heavens are resembled by the body of man; the lower serving for generation and nutriment, are like the lowest Heaven, within the compasse whereof the elements are found: for as from them all beasts, plants, trees, and other things have being, receive nourishment, growth, motion and sense: so of four humours there en∣gendered, all the members are made, fed, moved and augmented, the same agreeing in nature and number with the elements, and producing effects in all answerable to them: the upper part which is the seat of the heart, may be compared to the middle Heaven, the eighth sphere wherein the Stars are fixt, which holding one even and constant motion, giveth light and life to the world beneath, through its rayes and comfortable influences: so the heart being still in motion, preserveth the whole body in life and health, by send∣ing forth the vitall spirits, dispersing

themselves into all the parts by veins and arteries: Lastly, the head, the highest part of the body, and noblest seat of the soul, where she acteth her highest operations; and as it is the no∣blest part, so it is placed nearest to Hea∣ven, and is as the third and highest Heaven; there sits the mind as in a Tower, beholding, governing, and directing all the actions of the whole body, causing it to move, to rest, to act, and to forbear; even as God from his high seat moveth the Heavens, di∣recteth the Stars, and preserveth all things within the compasse of the world: God hath formed all the parts of the body together; opening the eyes; boring the ears; fashioning the nose; lengthening the arms; extending the shoulders; fastning the legs; and per∣fecting all together.

2. From the meditation of man's body, let us proceed to the meditation of man's Creation in respect of his soul: man was made last of all the creatures, because he was to be the creature of the world,* 1.97 as the Master of the sentences calls him; either propter excellentiam, by reason of the excellency that he hath

above all other creatures, excepting the Angels; or propter convenientiam, by reason of the agreement he hath with them, participating some thing o•• them all, and communicating in some things with them all; and that he is so stiled in Scripture, see Mar. 16.15. And indeed Philosophers say, that man is Microcosmos, a little world, being as it were a compendium of the greater world: men can represent the world in maps, but God hath drawn Heaven and earth together in the map of every man.

1. Man hath his esse and being, common to him with livelesse crea∣tures, which only have a bare being, and no more.

2. He hath his vivere to live, com∣mon to him with herbs, and plants, and trees, which be animata, but not animalia.

3. He hath his movere & sentire; to move from place to place; to see; to hear; to tast; to smell; common to him with bruit and unreasonable crea∣tures.

4. He hath his intelligere, his reason and understanding, and discerning fa∣culty,

common to him with Angels.

As man's body is a fair picture of the world, so his soul is a lively image of God, the same dwelling in that earthly Tabernacle, as God sitteth in his hea∣venly Throne: man is not the bare ••ootsteps only, but the very image of God; reason is as it were a spark of the Divinity; our faculties a manifest em∣••lem of the Trinity: this image of God in Adam consisted partly and prin∣cipally in exact knowledge: now one speciall part hereof, as an ancient Philoso∣pher hath observed, consisteth in the knowledge of our selves; therefore he wrote over his School door, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called afterwards a golden sentence, being written in golden letters: and Cicero interpreting that precept of Apol∣••o, saith,* 1.98 I do not think he commandeth ••hat to the end, we should know the stature ••r feature of our outward parts; for bodies ••e are not; neither I speaking this, do ••peak to thy body; when then he saith, know ••hy self, he saith, know thy mind; for the ••ody is but as a vessell or receptacle of the ••ind, that which of thy mind is done, is ••one of thee, for the mind of every man is ••very man: but because these men saw

but through nature's dim spectacles, a•• by Moon-shine; therefore Calvin in the beginning of his Institutions,* 1.99 divideth true wisdome into two parts, viz.

• The true knowledge of God, and
• The knowledge of our selves.

Both which were in Adam after a transcendent manner: God heaped in together in one vessell formed out o•• clay and dust, all the treasures of wis∣dome, righteousnesse and holinesse▪ his head was stored with all sciences▪ and his heart with vertues and graces his understanding was great, being able to impose a name upon every creature agreeable to its nature, Gen. 2.19, 20. his will and affections were every way correspondent, and no way out of joyn•• or frame, but in all points both we composed; his mind was free from cares, fears, grief and sorrow: Th•• made Austin break out into this rapso•• of spirit,* 1.100 Thy hand O Lord could have ma•• me a stone, or a bird, or a serpent, or fo•• bruit beast; but it would not for thy good¦nesse sake: This also made Anselm* 1.101 walk¦ing in his Garden, and beholding a lit¦tle worm creeping upon the ground break forth into this meditation, De••

Lord, thou mightst have made me like this crawling despicable creature; but thou wouldst not, and it was thy mercy that thou wouldst not: Oh! as thou hast ennobled me with the image of thy self, make me conformable to thy self, that of a worm I may become an Angel; of a vassall of sin, a vessell of mercy; of a shell of corruption, a star of glory in thy heavenly mansion.

3. Let us meditate on man's privi∣ledges in his Creation, that were con∣ferd upon him; a priviledge of power: Adam Lord Paramount over every li∣ving creature: Princes on earth ac∣knowledge no superiour in their own dominions; scarce was Adam created, but he found himself in a Paradise; and from the morning of his birth, placed under the most delightfull Climate that nature could afford; he is put under the shelter of the tree of knowledge and immortality; he treads upon beds of roses and lillies; the sight of Lions, Bears, Tigers, and other furious beast•• do not affright him; God hath give•• him power to rule over them, and al creatures give respect unto him, he be∣ing created to be Lord and ruler over all the creatures: and had man conti∣nued

in his integrity, he should have wrought, as appeareth, Gen. 2.15. but never have been weary; it should have been a pleasure, not a pain to him; he might have fasted, but should never have fainted or been feeble; he should have lived still without head-ach, or so much as gray hairs; all the creatures should have continued their subjection to him; the earth should have been fertill and fruitfull in all good things, there should have been no briars, and thorns and thistles, nor any thing hurt∣full and noisom; the woman should never have had sorrow and pain to bring forth, nor yet trouble and care to bring up her children: In a word, they should have been warme without cloathes; naked without shame, for so they were before their fall. This do∣ctrine of man's Creation may help us to divers frutfull meditations.

1. A meditation of our originall; to look to the rock whence we were hew∣en; a man's principles prove not his worst instructions to humility: O man whatever thou now art, thou wa•• once little enough; thy Creation im∣plies a non-entity; thy beginning smal¦ler

than dust; he that seriously medi∣tates on his first nothing, will ever af∣terwards hardly conceit himself to be any great matter.

2. Art thou God's creature; then meditate thus with thy self when thou art in afflictions, that God takes no pleasure in the destruction of his work∣manship: preservation is a greater mercy than a simple being; God will not leave any of his most excellent works done to halfes, but perfect what he hath begun.

3. Let the meditation of thy Creati∣on spur thee on in the service of God: even by nature we tender him our service, from whom we receive our being, saith Aquinas:* 1.102 in the first age of the world there was no thought of any idolatry: blessings are then most taking with us, and work most upon us, while they are freshest in memory; man came then but newly out of his Makers hands, and could not so soon forget him. When we consider likewise that the creatures were made to serve us, let us also consider, that the end why he created man, was for the service of himself: Excellent was his meditati∣on,

who imagined the beasts to inti∣mate thus much to man, Qui fecit me propter te, fecit te propter se; He that made me to serve thee, made thee to serve himself: if therefore the crea∣tures that were made to serve us, do now (as many times they do) annoy us, and rebell against us; this should put us in mind of our rebellion against God by sin; for had not Adam, from whose loins we are all descended, and who was God's Viceroy, and the first created Ruler on earth, been disobedi∣ent to his Maker, and broken the Laws of the soveraign Lawgiver of Heaven unrulinesse had not broken forth; nei∣ther of subjects against their Princes▪ nor of the inferiour creatures against man their superiour. Marvell 〈◊〉〈◊〉 saith Austin,* 1.103 if that creature [man who forsook his superiour, be punished 〈◊〉〈◊〉 his inferiour: There is not a Horse, a Dog or an Oxe, or any other living creature but it must have many stripes, before it wa•• be brought to any good order to serve us, Bishop Pilkington observeth: In word, our disobedience to God, w•• the cause of the disobedi••nce of oth•••• creatures to us; so that when we 〈◊〉〈◊〉

any disorder in nature, in what kind soever, we must neither blame God nor the creatures, but only thank our selves and our sins.

Sect 4. Of the fall of Adam.

The next subject of our meditation is the fall of Adam:* 1.104 Adam and Eve were happy in their Creation; but alas! this happinesse is not long lasting: Man being in honour abideth not, Psal. 49.20. God made man upright, but man sought out many inventions; many compu∣tations, as one renders, Eccl. 7. ult. seeking what in him lay to mar God's workmanship, and deface his image: Eve being overcome by the Serpent, eats of the forbidden fruit; and Adam overcome with the perswasion of his Wife, takes from her hand that fatall Apple that choaketh all his posterity, which being done, he is smitten with sudden fear, seeth his nakednesse and is ashamed, and hides himself; and his eyes are now opened to see evil by ex∣perience; for before his fall, he had no experience of the evil of sin, and of the curse of God: therefore he brake the command of God and did eat of the

tree of knowledge of good and evil; he sinned because he knew not the miscry of sin; but after his fall he seeth the dif∣ference between grace and sin; what he is himself; and what he was before▪ and all the future miseries that are like to befall his posterity; and he that be¦fore treated him as a son, cannot no•• look upon him but as a slave and vag••¦bond: Adam blames his Wife; E•••• the Serpent; and instead of pleading guilty to their inditement, to sweeten the rigour of the Judge, they frame ex∣cuses to inflame his anger, and to ren¦der themselves more uncapable of par∣don: Ah how far more wisely had both of them done,* 1.105 saith Austin, if prostrate o•• the ground with tears in their eyes, o•• sighs from their hearts, and humbe confe••¦sions from their mouthes, they had crie•• out, Lord pity us and all our miserable p••¦sterity:* 1.106 It was for this, saith Gregory, th•• God called them, and his voice as it we•••• sollicited them to humble them by the swee•• accents of his fatherly goodnesse; but alas they are insensible; God passeth a se¦vere doom upon them; the woma•• shall conceive with pain, and in sor¦row bring forth children; the ma••••

to eat his bread in the sweat of his ••rows, and put his hand to the Plough, and be the companion of beasts in tilling of his ground, which though he trod ••nder his feet, he could not subdue without the labour of his hand; and throughout his whole life (which is a ••ife of sorrows) he is to combate with all distempers, never suffering him to be at rest, till he return into the bo∣••ome of the earth from whence he ••ame; and immediately a flaming Cherubim bars up the gate of Paradise, and shuts it for ever against these mise∣••able exiles.

And now he that was the Monarch of the world; the father of all man∣kind; the first; the richest; and ••reatest Lord that ever was on earth, he began the fray, whereof all his mi∣••••rable posterity have felt the blows; his fall being their foil; and his punish∣ment the pattern of their pain and mi∣••ery; and now his heart is the fountain which powrs out its qualities into the substance of his childrens souls;* 1.107 and ••ver since this infection hath passed ••rom father to son, as by hereditary ••ght; and now man is naturally void

of all goodnesse and righteousnesse, and become a vassall of sin, Joh. 8.34. a slave of corruption, 2 Pet. 2.19. a slave of Satan, Eph. 2.1, 2, 3. and liable to eternall death: that we are all by na∣ture stained with sin, appeareth, Job 15.14. where Eliphaz saith,* 1.108 What is man that he should be clean, and he that is born of a woman that he should be righteous▪ and the Kingly Prophet makes this dolefull ditty to a lamentable Elegy and sad plain-song, Behold, I was shapen in iniquity, and in sin did my mother conceive me; and what he saith of himself in par∣ticular, Paul affirmeth of all men in ge∣nerall, Rom. 5.12. saying, that by one man sin entered into the world, and death by sin; whereby he understandeth the bitter root of originall corruption which daily and hourly brings forth the cursed fruits of actuall transgressi∣ons, whereby we become culpable and liable to eternall ruine.

Sin and death are two twins born at a birth; yea howsoever sin be the elder Brother in time, because it's the cause of death, yet in nature they come ver•• near each other; for as soon as eve•• sin was committed, death entered, ac¦cording

to the commination of God to Adam,* 1.109 Gen. 2.17. Had it not been for the sin of man, nothing had ever discomposed his quiet; the seasons had not been irregular; nor the Elements waged warre against him; the earth had been fruitfull without the labour of man; no thorns or briars had ever co∣vered the face thereof; no drowning deluges; nor scorching drought; nor raging pestilence; nor devouring sword; nor wasting famine, should ever have made any devastation upon an innocent state; the two parts that com∣pose man had not been seperated; nor the master-piece of the Creation been ruined, as Austin speaks; and the soul reigning with Angels, had not beheld her body devoured by worms: of all the strings of the worlds great Instrument, Adam's only brake, and caused a jar; and ha∣ving run from God, hath drawn all his posterity after him: the sin of Adam is the fountain of all the evils and miseries that befall his posterity; we sinned in him, because we lived in his person; and the offence of one man is become the obliquity of whole nature, because it was included in him, as the tree in

the kernell:* 1.110 now that man enriched with so many graces and priviledges, should in such a place as Paradise; and in the sight of the tree of life; and having familiar con∣verse with God; and leave to eat of all other trees of the Garden; yet that he must tast of the only forbidden tree, having power from God to have resisted the temptation of the De∣vil, these are great aggravations of Adam's sin, as a judicious Divine hath well observed.

Sect. 5. Of the nature of sin; the number of our sins; with the aggravations of them.

* 1.111Order will require that we should now meditate on the nature of sin; the number of our sins; together with their aggravating circumstances: sin came not into the world by Creation, but was the Devil's bird, brought in after∣wards by corruption, Gen. 3.1, 2, 3. Jam. 1.13, 14, 15. where the manner of sins conception and birth is descri∣bed.

Now for the nature of sin consider,

1. That sin is a spot,* 1.112 staining the soul; the mind and conscience is defiled by sin, Tit. 1.15. things that are un∣clean,

clean, are vile and loathsome, so is sin; it is very odious; it makes a man like filthy Swine; like a spotted Leopard; it corrupts him as the flies did Aegypt, Exod. 8.24. so as the Lord saith, they are become filthy or stinking, Isa. 64.6. Thence it was that so many washings and purgations under the Law were ap∣pointed: We are all as an unclean thing, saith the Prophet, and all our best righte∣ousnesse is but filthy rags: thence it is that holy men have been so earnest with God to cleanse them, and wash them from the filthinesse thereof, Psal. 51.2. We have need of washing and cleansing, ••rom the sole of the foot to the crown of the head, there being nothing whole ••herein, nothing but wounds, bruises, ••wellings and putrifying sores:* 1.113 This Metaphor is used in Scripture, saith Musculus, to strike terrour into a man to ••un sin, and fly from it, as an unclean ••ing: They that are all clean, have need 〈◊〉〈◊〉 wash their feet, saith our Saviour; to ••hich devout Bernard alluding, hath his meditation, That though we choose ••••r way, and cull out our paths to walk in, ••oiding the mire and dirt, yet in the best ••••d cleanest wayes our feet will gather some

2. Sin is in Scripture called by the name of folly;* 1.114 sin is the greatest fol∣ly of all other: a good understanding have all they that do Gods Command∣ments, Psal. 111.10. therefore sin being the transgression of the Law of God, the sinner is the greatest fool: to call a wilfull sinner a fool will bear no action of slander in the Court of Heaven:* 1.115 thus Abigail said of her Husband, Nahal is his name, and folly is with him: thus Job calls his Wife, Job 2.10. and God calls all Atheists so, Psal. 14.1. and Christ calls the rich man in the Go∣spel so, Luk▪ 12.20. Who dares call a rich man a fool; yet so doth our Saviour call him that is rich to the world, and is not rich towards God: Every one bereft of reason and judge∣ment is a fool,* 1.116 so be sinners: there be some sins that take away the heart. Hos. 4.11. Ephraim is a silly dove with∣out heart; the sinner like a fool seeks after trifles, and lets go things of the greatest importance; he prefers a Counter before a piece of gold, and will not leave his bable (according to the Proverb) for the Tower of

London; he knowes not where a good bargain is to be had, like children running up the hill to catch the Moon, sweating and toiling them∣selves to catch Butterflies; so the sinner chooseth vain things that can∣not profit him.

Sinners like fools are fool-hardy, and will not be corrected or reclaim∣ed, being struck by Aaron's rod, or reproved by the Spirit of God; and as fools mock at wise mens actions, so do the wicked scorn at the wayes of the godly. Fools only care for a little meat and drink for the present, pins and points, and such like trash, but look not after an inheritance; so sinners are creatures of sense, and like bruits are altogether for present ease, and present contentments.

3. Sin is called a burden:* 1.117 Mine iniquities, saith David, are gone over my head; as a heavy burden, they are too heavy for me, Psal. 38.3. The Pro∣phet Zachary compares it to a talent of lead, the heavyest of all mettals: the women that are led aside by sedu∣cers, are said to be silly women laden with sins, 2 Tim. 3.6. Salt, sand

and a lump of Iron,* 1.118 is easier to bear, than an unwise, foolish, and ungodly man, saith the son of Syrach; and it's proved to be a burden, by the effects of hanging on and pressing down, Heb. 12.1. We see this made good by the example of Jonah, that the sin of one private person is likely to sink a Ship in the Sea; for he being laden with a Commission for Nineveh, and disburdening himself of this Message of God, became such a burden to the Ship, that though the Mariners had cast out all their wares into the Sea, yet the greatest burden was behind, the sin of Ionas: Peter thought it of force to sink more than one Ship, Luk. 5. for when two Ships fraught with Fish were ready to sink, he fell down at the knees of Iesus, and said, Go from me O Lord, for I am a sinfull man, thinking that his sin had so endan∣gered them.

* 1.119Though sin be as heavy as Salt, sand, Lead, Iron, of sufficient weight to sink Ships, yea burden enough to sink the world; what may the reason then be, that many sinners are so merry, and go so lightly away with it?

I answer with S^t Austin,* 1.120 that the custome of sinning hath taken away the sense of s••n, and so becoming ordinary, it's therefore not odious or irkesome, by reason of custome, and the help which Sa∣tan lends the sinner; it seems no burden; he feels not the weight of it; sin setling it self in the heart it doth quiescere in propria sede, rest in its proper place: It is an axiome in Philosophy,* 1.121 that the Elements are not heavy in their own proper place; as the air is not heavy nor any burden to the birds; the wa∣ter to the fishes; the earth to worms or moles, because they are in their proper places; no more is sin heavy to a sinner, setling it self in the heart where the element of sin is, it weighs light; and except the wrath of God fall upon the conscience, (sin lying in its Region) the sinner ne∣ver cries out like Cain, Oh my sin is greater than I can bear: Iudas his heart was laden with hypocrisie, treason, malice, and covetousnesse, enough to sink him down; yet it was no burden to him, till the wrath of God touched his conscience, then it pressed him down to his own place.

4. Sin is a debt,* 1.122 and the sinner is a debtor to God's Law and justice: I have read of Augustus Cesar, that hearing of a sale of goods belonging to a Gentleman of Rome, that was deeply indebted;* 1.123 be demanded if the party used to sleep well, saying, that if he did, he would buy his bed, whatever it cost him, for surely there was some extraordinary vertue in it: and if Cesar thought a man could not sleep being indebted to men such as himself, who at the most were able but to seize on his bo∣dy; then what may sinners think of themselves, that are indebted to God more than they are able to pay, and who is able to lay them fast, and punish them in soul and body, and that for ever; and yet it may be fear∣ed, that many men never break an hours sleep, nor abridge themselves of any pleasure that cometh in their way for the matter: the reason here∣of is, because they never cast about what it may cost them, before they commit it; being like a man riding crosse some great River, or arm of the Sea, with his face towards his Horse tail, so as he never seeth nor

feareth the danger he is to passe,* 1.124 but only looks back to the banks from whence he came, and whither he will not return, and so at length his Horse failing him, being tyred, and able to swim no further, both be drowned. It is good therefore eve∣ry day to look over our Debt-book that we may prevent running our selves into further arrear a••••s for time to come, and to spend all our time on the great businesse of our salvati∣on: he is a thriftlesse Farmer that suffers the debt of one year to run in another;* 1.125 every day hath its own burden, and how shall that crop dis∣charge two years, that payes not one? By these Metaphors we see something of the nature of sin.

2. Let us meditate on the number of our sins: David that had not sin∣ned so frequently as we have done, yet when he takes a survey of the number of his sins, he gives up this account, Mine iniquities are moe in number than the hairs of my head; they were so many that he could not count them: upon which place Saint Austin hath this devout meditation;* 1.126

David saith he, had little sins, little and small as hairs, but yet multiplying and encreasing as the hairs of his head: and thus Chrysostome compareth sins to rags,* 1.127 to shew that as rags the longer they be worn, the more they be encreased; so sin the more it is practised, the further it is enlarged: and Bernard* 1.128 gives this ad∣vice, When thou drawest near to God, consider O Christian, whether thou canst meet him with ten thousand sins repented of, that cometh against thee with twenty thousand sins that thou never thoughtest of?* 1.129 Who can understand his errours, saith the Psalmist? Who knows the nature of all his actions, whether they be erronious or no; warranta∣ble or no? indeed for the substantiall duties of a Christian, he deserves not the name of a Christian that knows them not; but for many particular Cases of conscience, many Questions incident to the life of a Christian, who can resolve them? Some acti∣ons indeed are notoriously evil, sins of the first magnitude, such as are taxed and made manifest by the very Moon-light of nature; some are o•• weaker evidence, as sins of infirmi∣ty;

some not discerned, and scarce known as sins, as sins of ignorance and incogitancy; you may see them represented in three Parables, Luk. 15. of the lost Son, the lost sheep the lost piece of silver; now draw, out thy meditations, and examine thy self, see whether thou art not like the lost Son; hast not thou often run away from thy Fathers house by wilfull rebellion? and if not so, yet mayest thou be as the lost sheep, gone astray from thy God by a sin of infirmity? and if not that, yet who hath not been as the lost piece of silver? have not many of thy actions slipt out of thy hand by incogitancy and igno∣rance?

3. Meditate on the aggravations of your sins; a sin that at first sight seems little, yet by aggravation becometh exceeding sinfull; though the sub∣stance of mens actions be good, and their intentions good, yet they may have some malignant circumstances that may blemish them. Job respe∣cting the substance of his actions, and the good intentions of his heart, cryes out, O that I were weighed in a ballance;

but if he take in the erring circum∣stances, then if he will be weighed, he must follow Bernards advice, The beam and standard must be the Cross of Christ, and the worth of his merits must help down the weight or else it will be too light. Gather together all the aggra∣vating circumstrnces of thy sins, me∣ditate thus with thy self, Such a sin I committed at such a time, in such a place, when I should have been better imployed, I a man of such a Calling, a Magistrate, a Gentleman, a Minister, a professour of Religion, a Father of children, a Governour of a Family, a Master of servants; and so my example hath been an oc∣casion of stumbling to many; I did it at such a time, after confession of sin, and sorrow for sin, after I had re∣newed my Covenant against sin, after some grace and strength received to resist sin; these and such like aggra∣vations will make a small sin to be∣come exceeding sinfull: Now the serious meditation of our sins is very profitable.

1. It brings us to a true sight of our sins, and makes us to hate sin so

much the more, and to groan under the burden of sin bringing us to Christ, with a desire to be eased of its burden.

2. Like Peters Cock it will be our awakener, and bring us to weep bit∣terly, it will wound our conscience, and lead us to bitterness in spirit, who by our sins have wounded so sweet a Saviour.

3. It is a great advantage to hu∣mility, that man cannot be proud that daily meditateth upon the na∣ture and number of his sins.

4. It makes us ply the Throne of Grace more earnestly, wherein we shall finde matter enough to beg daily for the pardon of sin, and mat∣ter of praise to God upon the medi∣tation of many by-past sins remitted to us.

5. It is the best salve against all our sores, knowing we have no rea∣son to complain of our sufferings, when we meditate on the number and greatness of our sins; and that we suffer justly, because we suffer for our sins, and so ought to kiss the rod, and quietly to bear the indigna∣tion

of the Lord, because we have sinned against him.

Sect 6. Of the Sufferings and Death of Christ.

The next subject of meditation I shall treat of is,* 1.130 the Sufferings and Death of Christ, who was wounded for our transgressions, whose soul was made an offering for our sins. The sufferings of Jesus began with his life, he had enemies, as soon as he had subjects; when the w••se men were doing him homage at his Cradle, Herod at the same time was conspiring his death, he commits his safety to his flight, and seeks a Sanctuary in Egypt, pas∣sing his minority in a Country where his people had long before for four hundred and thirty years been in bondage; his whole life varied little from his beginning, he was not in security but while he was unknown, he never was at rest, but while he got his living by daily labour: No sooner did this glorious Sun appear to the world, but he was persecuted; the Pharisees hate him for his Do∣ctrine, and envy him for his Miracles, they plot his death, when he had

raised Lazarus from death to life, and never cease till they bring him to his Cross, and his Grave.

The matter of his sufferings were all the miseries whereunto the life of man was subject, whether we mean pains of body, or grief of heart, and sorrows of minde, he suffered them all in an extraordinary measure and manner, as I have elsewhere more largely declared.

The ends of his sufferings (where∣in also I may include the form there∣of, sc. his meritorious satisfaction for the sin of man) may be discussed; for had not the first Adam sinned, the second Adam had not suffered; and whatsoever he did by his active obe∣dience, or suffered by his passive obe∣dience, was to make up that rent and breach which was made by Adams transgression, as Au••in tells us,* 1.131 We all in the first Adam, behaving our selves ill, in a state of immortality for∣feited it, and became liable to eternal death, therefore Christ the second Adam behaving himself well in a state of mor∣tality, recovered again for us, and restored again to us th•• right of eternal life.

Joh. 1.29. John Baptist calls him the Lamb of God that takes away the sin•• of the world; and Paul tells us, how he was delivered to death for our sins, Rom. 4.25. He was apprehended, arraign∣ed, condemned and crucified, that we might be acquitted, pardoned and discharged; the Death of Jesus Christ is the last testimony of his love, his wounds are so many bleed∣ing mouthes breathing forth his love unto us.

And this is very admirable, his power was encreased by his death, he was never more absolute than upon the Cross, spoyling Principalities and Powers; this Sun never darted forth more rayes than when he was in an eclipse; nor did the Lord Jesus ever more triumph over his enemies, than when they upbraided him with his infirmities, and made a mock of his sufferings, then was it, that he concei∣ved the Church in his wounds, giving his children life by his death, and founding his Church with his blood: His Church cost him much more pain and trouble than Eve did the first Adam; his Spouse never broke

his sleep,* 1.132 rising from his side without any pang or violence, he awoke from his sleep into a Marriage with her that was a piece of himself; but Jesus Christ laid down his life to give it to his Church, his body was pained, and his heart pierced to form his Bride, this Spouse was to be sought for in the bowels of her Father, yet even then did our Lord Jesus in his lowest abasement act like a Sove∣raign; he pardoned Delinquents, when himself was numbred among transgressours; he gives eternal life, when they bereft him of a temporal life; he disposeth of an heavenly Kingdome, when they disputed his Kingdome on earth; he made his power appear in his weakness, his glory in his shame, his innocency in his execution, his grandeur in his re∣proaches; and now was the Son of man glorified upon the Cross, ma∣king his innocency manifest at his death, that to the confusion of the Jews, the Judge that condemned him should plead his excuse, that the Theeves that dyed with him should publish his Soveraignty, that the

Souldiers that nailed him to his Crosse should become his ado∣rers; yea that the Sunne (the great eye of the world) should hide his head, and whole nature be in mourn∣ing for him, lamenting his death who was the Prince and Lord of life; and however Christ was accounted of, yet the Robes of Kings are not to be compared with the rags of Christ, nor the Thrones of Princes with the cross and thorns of our Saviour;* 1.133 upon which consideration, one breaks forth into this meditation, O Lord if thy shame be glorious, what is thy glory? how shall we be advanced by the strength of thy power, that are so dignified by the weakness of thy sufferings?

1. This may teach us in our me∣ditations to distinguish between Christs sufferings, and the sufferings of all Saints and Martyrs whatsoever; for theirs were private, and profited onely themselves, but his were pub∣lick, and the vertue thereof extended and redounded to all the faithfull his members, he being the head of the Church; for,

1. Their sufferings were chastise∣ments

and loving corrections to bring them to the sight of their sins, to be sorry for them, and forsake them; or,

2. For trials of their faith, pati∣ence and constancy to suffer for his sake, they were no way meritorious and satisfactory either for themselves or others, as Leo sometime Bishop of Rome affirmed, contrary to the Do∣ctrine of the present Papacy, The just by their sufferings received Crowns themselves, but procured none for others,* 1.134 and that from their constancy in suffer∣ing, others might receive examples of patience, but no rewards for other mens righteousness: But Christ being a publick person, and our Surety, and having no sin of his own to suffer for, his sufferings were in regard of him∣self works of supererrogation and therefore not needing them himself, he might bestow them upon us, as the Apostle tells us, he did, Gal. 3.13.

3. Hence we may meditate on that infinite hatred that God hath a∣gainst sin, seeing he will lay the pu∣nishment of it upon his onely Son, rather than suffer it to escape, and

go unpunished,* 1.135 Lev. 44.29. The Pa∣pists use the meditation of Christ's passion to move them to hate the Jews, let us use it rather as a motive to make us loath and leave our sins; for had it not been for them, one hair of his head had not fallen to the ground; nay all the Jews in the world, and all the Devils in hell could have done nothing against him; every sin of ours was as •• thorn to his head, a nail to his hands and feet, a spear to pierce his tender side: Let us therefore look upon him whom we have pierced, and mourn heartily for our sins the cau∣ses of his sufferings: But alas! Christ's death is often the occasion of the fall of many, who perswade themselves that he that bought them, is too much concerned in their salvation to destroy them; upon this vain hope they give up themselves to all wick∣edness, and turn this precious anti∣dote into poyson.

4. Let the meditation of Christ's sufferings make us patient in all our sufferings; if the meditation of the sufferings of the Fathers, Confessors,

and Martyrs of the Church will cause us to endure afflictions patient∣ly, shall not much more the medita∣tion on the sufferings of Jesus Christ, who is as well tam speculum patiendi,* 1.136 quam proemium patientis, a perfect glass to shew us how to suffer, as a sure reward for those which do suf∣fer; for, what will not the servant suffer willingly for his Master, when his Master hath patiently endured,* 1.137 things not onely wonderfull and grievous, but (considering Christs per∣son) things unworthy to be suffered Gessit mira & pertulet dura, nec tantùm dura sed etiam indigna, saith Austin, hath Christ willingly endured all this for us, and shall not we patiently endure a little for him? therefore if the water of afflictions seem bitter to thee, cast in that sweet Tree the Cross of Christ, and it wil soon be very plea∣sant; he that came into the world without sin, went not out of the world without suffering, and yet he patiently endured the same, shewing that we that came into the world full of sin, and have ever since lived in sin, should deservedly look for

correction, and when it cometh, en∣dure it patiently. Martial's Flye plaid so long under a tree, till it was wrapt in amber,* 1.138 congealed in the drops that came from the boughes; the best of us are but as worms, let us not despise to to be as this Flye, still hovering a∣bout the Tree of the cross, and the ointment of his blood, till we be en∣tombed and enclosed in the precious amber of his bleeding wounds, and the sacred gum that grows in the Tree of Life; For if we suffer with him, we shall also reign with him; and if we be conformed to the image of his death, we shall be transformed to the image of his glory.

Sect. 7. Of the Resurrection of Christ.

Now it is requisite that we should meditate on the Resurrection of Jesus Christ from the dead:* 1.139 The Disciples of Christ before his Resurrection had not learnt their own Creed, which they were taught, not so much by our Saviour, as by his Sepulchre, whose opening mouth when it sent forth Christ the word of God, pronounced

his Resurrection which is the Epi∣taph of God: Joseph's devotion be∣stows a Tomb upon our Saviour, but our Saviour at his Resurrection bestows it upon death, which ever since hath been buried his Tomb: If the eye of our faith will adventure to see the active horrour of the grave, behold Jonas herein a type of Christ, and his quick Tomb made a Tomb of salvation to him; three or four days he lay in his new night of amazement, as if he had found an Egypt in the Whale, at last the grave by unacquainted instruction cast up the living; the Whale was no longer a Sepulchre, but a Fish, and Jonas no longer a Corse, but a Prophet; he had surely dyed, had he not been buried, and here was a resurrection, though not a reviving, a resurrection from disobedience and the Whale: Thus this rare Anchorer, and his Tomb were both alive; but the Tomb of our Saviour was as desperate as his death, what could be expcted from a grave, and a carkass, yet behold this carkass reviveth into a man, nay into a God, he arose when night ariseth

into morning, and at that season when Winter is quickned into a Spring; it was on the first day of the Jews week, a week well begun, and it was the first day of the Christian creation. The Angel made a little Earthquake in the grave when he re∣moved the mighty stone with which the vain Jew tried to oppress our Sa∣viour after his death, as if he would have sealed him up to an impossibi∣lity of a resurrection; but since the Angel hath opened the Tomb for us, shall we go and see the place whence Christ is risen, yet shall not we make such haste, but that the speedy devotion of the two Maries will be there before us, whose feet were as swift as their love, and their love as swift as time, nay more than time which hindred them by the de∣lay and command of their Sabbath, a Sabbath indeed only to their bo∣dies, which while our Saviour lay in his grave, were but the Sepulchres of their souls, which found no Sab∣bath till they found the Lord, they came with prepared spices and oynt∣ments for him whose Divinity p••••¦vented

balm, who esteemed their piety of more value than their oynt∣ments; but alas! they are no sooner at the Sepulchre, but they finde it as empty of our Saviour as full of won∣der, and instead of the body of the Lord they behold the Angel of the Lord sitting upon the stone which be had conquered to obedience, his rayment white as snow, his coun∣tenance like lightning; but that which was more wonderfull I the fearfull women were encouraged by the Angel, and their innocence, while the guilty Souldiers beholding the same sight with them, were full of faintness, being at once almost dis∣armed of their weapons and souls, they became as dead men, and were rather the prisoners than the keepers of the grave; but in the mean time the Angel comforteth and instruct∣••th the women, who are now his Dis∣••iples, and receiving a Commission ••o preach the Resurrection of our ••aviour, they hasten out of the ••omb with the confused expedition •• fear and joy was not this a strange ••grimage to run from the Sepulchre

of the Lord, whenas multitudes of Popish Votaries travell to his pre∣tended Sepulchre? but yet it was more strange, they seek the Disci∣ples and find Christ; here was a comfortable mistake, and indeed he comforted them with his presence and speech, when immediately they fall upon their knees, at his knee whose resurrection these female Evangelists are again sent to teach, and the first Scholars they must teach must be Christ's own Disciples, who shew their obedience as ready as their love, and speedily find Pe∣ter and Iohn for their hearers; here was zeal and tendernesse; the fierce∣est and mildest of the Apostles, and these no sooner hear their words, but they ran as fast to the Tomb, as the other ran from it: Iohn came first unto it, but Peter went first into it; love was swiftest, but zeal was boldest; where they were no soon∣er entered, but they find Christ's vi∣ctory, and his spoils of death.

And here let us meditate on the accidents that hapned at his resur∣rection, before his ascension into

Heaven: the Evangelist tells us, he came into the house where the Disciples were met, when the doors were shut, Joh. 20.19. We are not bound to believe it was at the beginning, or first shutting in of the evening, but the night might be well spent before he appeared to them; nor are we sure it was very late, for they might go to supper betimes, and the two Disciples going before to Emmaus, making hast might come to Jerusa∣lem before the dead time of the nigh•• and whereas it is said, Luk. 24 33. that they found the eleven, whenas it is evident Thomas was not among them; it's a Synecdoche, setting down all for the greater number, as Ioh. 20.12. Thomas one of the twelve; whereas they were then but eleven in all, for Judas had lest them, and hanged himself, and Matthias was not yet chosen, and added to the number Act. 1.

The main Question is about the manner of Christ's coming in, for St: Iohn* 1.140 tells us, he came in the doors being shut: Divers are the opinions of the learned about this point.

1. Some think it probable enough that some body within might unbolt or unbar the door, though the rest of the company took no notice thereof, nor the Evangelists mention it, so Marlorat:* 1.141 So he came in when the doors were shut, that is, very late, when it was time the doors should be shut, say others.

2. The Papists say, he came through the doors, as they also say, he came out of his mother's womb, clauso utero; that his body is really present at ••he Sacrament in an invisible manner; but they only say it, but prove it not:* 1.142 A learned man saith, Some in∣credulous Iew perhaps will not be perswa∣ded, that St. Peter's sword went be∣tween Malchus his ear and head, it wa•• so soon healed again: so some perhaps will not believe that the doors were at all opened, they were so soon shut again; but it's clear, though the•• were shut presently before and afte•• his passage, yet they were open 〈◊〉〈◊〉 the instant of his passage, else sha•• we grant a penetration, or th•• there were two solid bodies at 〈◊〉〈◊〉 same time in one place, which 〈◊〉〈◊〉 not be; for so Austin saith even 〈◊〉〈◊〉

glorified bodies, Tolle spacia corpori∣bus, & corpora nòn erunt.

3. The soundest opinion is to ac∣knowledge, that he came in,* 1.143 in a most miraculous manner, clausis januis, but not per clausas januas, so that there was not penetratio sed cessio cor∣porum solidorum: he came not through the wood, iron and steel of the door, but the door opened to him of its own accord, or by his divine pow∣er, as Act. 5.19. Act. 12.10. the ••reature gave place to the Crea∣tour.

And that they might not doubt of his resurrection, he proveth it by an ••vident demonstration, bidding ••hem behold his hands and his feet, and ••ells them it was he, Luk. 24.29, 30. 〈◊〉〈◊〉 if he had said, a spirit hath not parts ••ad members and dimensions as I have; ••erefore you may assure yourselves, ••••at it's my very body which you •• that was buried, that is now risen •• in: We may observe further, ••t Christ bids them make use not ••y of their eyes to see, but also of ••r hands to feel him; and unlesse 〈◊〉〈◊〉 had done so, it had not given

satisfaction to incredulous Thomas, whose faith lay in his fingers, and will believe no more than he seeth and feeleth, to whose infirmity our Saviour condescendeth.

* 1.144Here then a Question may arise, whe∣ther the scars remained in Christ's body after his resurrection or not?

* 1.145I answer, It seemed they did, how else could Thomas see and feel them, as he is bid for his full satisfaction to do, Joh. 20.27. If it be demanded whe∣ther they be blemishes or not; I answer, they were no signs of defect,* 1.146 but ensigns of victory; but that it's not likely they now remain in Heaven, or shall be seen at the last day, M^r Perkins sheweth, saying, that we may as well think that the veins of his body shall be empty, and without bloud, because they were so upon the Cross, as that the scars in his body shall then appear, because he had them, when he appeared to Thomas.

* 1.147But how cometh it about that he ••¦loweth that to Thomas and the 〈◊〉〈◊〉 which he will not afford to Mary M••¦dalen, sc. to touch him, notwithstand∣ing he loved her very well. Joh. 20.27 He said unto her, Touch me not; ••e bi••

Thomas not only touch him, but also to put his finger into his side, which is more than to touch him.

1. Some say,* 1.148 she believed the resurrecti∣on by seeing him, therefore needed not this further confirmation by feeling; but Thomas would not believe, unlesse he both saw and felt, Joh. 20.25. the rest are so affrighted, that they know not what to make of it.

2. Others say,* 1.149 he would not then be toucht of her, to intimate to her, that she came with too much a car∣nall mind to touch him, a mind too low in regard of this glorious occasi∣on, Christ being now risen and glo∣rified, for his resurrection was the first degree of his glorification: it did not satisfie her to answer, Rabboni, but she runs to him, and claspeth him, and clingeth about him, as the affection of love did dictate to her: but saith Christ, Touch me not in ••uch a manner;* 1.150 this is not a fit man∣••r for thee to touch me in, now I ••m risen again: She thought to con∣••erse with him in that familiar man∣ner, as she did, while he was on earth, when she powred ointment

upon his head; though he were the same person, yet his condition was changed; he was before in the state of abasement, now in a state of glo∣rification; and that she must not touch him carnally,* 1.151 nor any longer expect his bodily presence upon earth, but follow him in her heart and af∣fections to Heaven, but touch him by the hand of faith, when he was ascended to his Father, as Austin saith, Mitte fidem in coelum, & teti∣gisti, Send up thy faith to Heaven, and then thou touchest Christ.

* 1.1523. Others say, it was not an ab∣solute peremptory prohibition of touching him at all, but only of im∣moderate embraceing, for both she and other holy women afterwards took him, and held him by the feet, Mat. 28.9. Oh how glorious are the feet of the Lord of the Gospel?

4. Cardinall Bellarmine* 1.153 hath a conceit, that perhaps may be sound enough, that it was not a perpetuall prohibition, but only to be in forc•• for the present time, which he con∣jectureth from the reason, for I am not yet ascended, or ascending; I

am not yet leaving you, but have yet many dayes wherein I am to be conversant with you, during which you shall have time and leisure enough to touch me, and therefore forbear now at this time, and do that first which is most needfull, Go to my brethren, and tell them that I am risen, and that I ascend to my Father and your Father, to my God and your God.

1. The meditation on the Resur∣rection of Christ, may teach us that Christ arose as a publick person, and therefore all the faithfull shall rise again; the Resurrection of Christ is a certain pledge of their resurrection; as in the first fruits all the rest were sanctified, so by Christ all the harvest of the faithfull is consecrated to a joyfull resurrection, 1 Cor. 15.20. Hence Christ is said to be the first be∣gotten from the dead, because he is the cause of the resurrection of all the faithfull, Joh. 11.25. Col: 1.18.

That God by the Resurrection of Jesus Christ, doth testifie to all the children of God, that the guilt of their sins is taken away; for if there had been any sin that Christ had not

satisfied for, he should have lyen in the grave to this day, 1 Cor. 15.17.

3. That the vertue and power of our Regeneration in this life, cometh from the power and vertue of Christ's Resurrection, Eph. 4.8, 10. This con∣futeth the Socinians, that hold Christs Resurrection onely exemplary, and the Pelagians that say we have power to raise our selves, therefore every one of us should labour to know the vertue of his Resurrecti∣on, by an experimental and practi∣cal knowledge, according to that of the Apostle, Phil. 3.8, 10. and be∣cause we cannot have this know∣ledge of our selves, let us pray to the Lord to give it us, Eph. 1.19.

1. Let us labour to know the power of God in raising up Christ from the dead, our faith and hope is grounded upon the power of God, 1 Pet. 1.21. that raised him from the dead, that therefore he will bestow all good things upon us: And here we must consider the will of God, for his power is effectual when it is according to his will, Joh. 6.39, 40.

God hath promised to be our God, and to bestow all good upon us; thus considering of the power of God, as it is an effectual and working power joyned with his will, it is a means whereby our faith and hope cometh to be in God.

2. Let us meditate on the good∣ness of God in raising Christ from the dead; we call him our Father, and Almighty Father, for otherwise if we consider the power of God without his goodness, it will make us to flye from him, rather than to trust in him; this goodness of God is manifest in that God raised him up, and gave him glory, and all for us, and our glory.

Sect. 8. Of meditation on Death.

The next subject of our meditati∣ons is is Death:* 1.154 Life and Death are common accidents to all living crea∣tures saith Aristotle, God made not death, but death crept and entred into world through the envy of Satan, and man's disobedience: If God had made death, he would not with tears have bewayled dead Lazarus, whom

therefore he restored to life, that the Devil might see, it is but lost labour, with rage to pursue the children of God to take them out of the world, forasmuch as those whom men may deem utterly lost and destroyed do live unto God.

The meditation of Death belong∣eth to all sorts of persons, seeing it is appointed to all men once to dye, and that by reason of sin, Rom. 6.23.

Obj. The Pelagians say, That Adam should, and must have dyed, though he had not sinned, even by the necessity of nature, and by the condition of his creation, being made of corruptible, or mutable matter, and with a mortal body.

Resp. I answer, That as some things are mutable, which nevertheless shall never be changed, as the good An∣gels might have fallen (as the evil did) before they were confirmed, so there may be something mortal, which yee for all that need not dye; for as the* 1.155 Learned have observed, A thing may be called mortal two wayes, either that which must dye by the necessity of nature, or that which may dye by the de∣sert of sin.

For the first, Adam's body was not so mortal, that it must have dyed by condition of his creation, for he was created to live, and not to dye, being made in the Image of God, whereof immortality is a part; and therefore it was directly concluded by one of the Councils, that whoso∣ever should say, that Adam the first man was made mortal, so that he should have dyed corporally, whe∣ther he had sinned, or not sinned, that is, that he should have gone out of the body, not by the desert of sin, but by the necessity of nature, let him be accursed; and God doth not make it the cause that Adam should dye, because his body was made of the dust of the earth, as the Pelagians falsely collect from, Gen. 3.19. but be∣causs he had disobeyed the voice of God, hearkning to the voice of his seducing wife,* 1.156 Satan's Instrument to tempt him, and so took and eat the forbidden fruit, as appeareth vers. 17. therefore he should dye; and that which cometh afterward, doth not declare the cause why he should dye, but onely let him understand,* 1.157

that there was no impediment but that he might dye; and that his body which was before onely mortale, of that nature that it might dye, he now by sin had made morti obnoxium, sub∣ject and liable to death; thus Paul tells us plainly, that sin brought in death as the wages thereof.

* 1.158It may be demanded, seeing Jesus Christ hath abolished death, and that by him we are reconciled to God to obtain eternal life, how is it then that we are subject to death?

* 1.159St. Austin answereth, that hereto∣fore death came and was by sin brought into the world; but now death takes away our temporal life, to the end we should cease from sin, and that the meditation of our death doth keep us in our duty, and so by Gods mercy the punishment of sin is become a shield against our sins. Chrysostome censureth those wretches, who fear death, and fear not sin wherein they are insnared, nor the unquenchable fire which ga∣peth for them; to fear death is an evill more dreadfull than death it self:* 1.160 A wise mans life is the meditation

of death, saith Stella: Good reason it is that we should betimes meditate on death, and think upon the free∣dome, liberty, life and immortality which ensue; he giveth death a joy∣full welcome, who is before hand prepared for it: Shall any man think that death doth not approach because he thinketh not of it, or shall he think it draws nearer because he meditateth upon it;* 1.161 Whether thou thinkest upon it or no, saith one, it hangeth alwayes over thy head, life was lent unto thee, not gi∣ven thee as a freehold. Verily, the me∣ditation of death is not irksome, nor ought we to defer it from one year to another, but on the contrary, to think that nothing doth so much safeguard us in the midst of adver∣sities and dangers as the meditation of death; it is that which makes us sober in prosperity, and ready pre∣pared for all events; death would be vanquished as soon as it should come, if it were well thought on before it cometh; and indeed he is unworthy of comfort in his death, who in his whole life is forgetfull of death.

Guericus hearing those words out

of Gen. 5. read in the Church, And all the dayes that Adam lived were nine hundred and thirty years,* 1.162 and he dyed; and all the dayes of Seth were nine hun∣dred and twelve years and he dyed; and all the dayes of Methuselah were nine hundred sixty and nine years, and he dyed, &c. Hearing, I say, these words read, the very thoughts of death wrought so strongly upon him, that he gave up himself wholly to a de∣vout life, that he might dye the death of the righteous, and attain to eter∣nal life: I have read a story of one that gave a costly Ring to a young gallant with a death's head in it, upon this condition, that for some weeks he should spend one hour every day in looking and meditating upon it; he took the Ring in wantonness, but per∣formed the condition with dili∣gence; but it pleased God, after a fre∣quent view and meditation thereof, it wrought a notable change upon him, so that he became an excellent Christian; well were it, if men of all ranks would frequently meditate on death; and then by the grace of God they would finde a great change

upon their lives;* 1.163 there is nothing doth so effectually call a man back from sin as the frequent meditation of death. Lewes the eleventh King of France did on his death-bed restore two Counties to the heirs of John King of Arragon, to which before in his life time he would never con∣descend.* 1.164 Death is the clock by which we set our life in an order, and the memory thereof doth restrain our immoderate love to worldly things; did we frequently meditate on death, we should finde a bitterness in those things which now seem sweet unto us; the meditation hereof clean∣seth the heart, as a strainer cleanseth all the liquor that is poured into it: A man is never more heavenly minded, then when he meditateth on his own frailty,* 1.165 and thinketh that he must shortly dye. Let us herein take heed of the arrogance of the Stoicks, and the vain confidence of the Epicures, who never think on death, but think they are in league with it, perswading them∣selves, it shall be easie for them to put by the blows of death; and let

us have no part in their effeminency,* 1.166 who are affrighted at the very name of death, not thinking that in death it self there is so much evil, as in the solicitudes and fears with which ma∣ny times in a day they kill them∣selves, without any ease to their un∣beleeving hearts. Such meditations of death are foolish and unprofitable, seeing as the Prophet tells us, There is no man living that shall not see death, and be able to save his life out of the hand of the grave, Psal. 89.90.

Sect. 9. Of the fewness of them that shall be saved.

* 1.167In this Section, the subject of our meditation shall be the small num∣ber of them that shall be saved: Christ's flock in Scripture is called a little flock, Luke 12.32. the number of the Elect is but small, and by con∣sequent, there are but few that shall be saved: Thus much one of the Fathers collecteth out of the de∣structions mentioned in the Old Te∣Testament,* 1.168 whereby they say signi∣fied the manner of the last judge∣ment, which they make types there∣of;

thus at the general Deluge com∣monly called Noah's Flood, a very few escaped, and a small number were preserved, but eight persons, Gen. 6.18. At the destruction of So∣dome there escaped fewer, but three onely, viz. Lot, and his two Daugh∣ters, Gen. 19. and at the destruction of Jericho not many preserved, but onely Rahab and her houshold, as was promised, Josh. 2. and performed Josh. 6.* 1.169 An Apocriphal Writer tells us, That the most High made this world for many, but the world to come but for a few: he illustrateth the point by a plain familiar similitude, saying, As the earth yeeldeth much matter for pots, but little for gold, so there be many crea∣ted, but few that shall be saved; yea Christ himself affirmeth, That the gate is wide, and the way broad that leadeth unto life, and there be but few that finde it, Matth. 7.13, 14. and St. Paul out of the Prophet Isaiah tells us, That though the number of the chil∣dren of Israel be as the sand on the Sea, yet a remnant onely shall be sa∣ved.

A Learned man divideth the world* 1.170

into thirty parts, and he saith, bu•• eleven parts only have the means of grace, the rest remain in darknesse; or that have not had the Gospel pure∣ly preached unto them: now with∣out faith there is no salvation, and without the Word preached, ordi∣narily no faith; and then how many Jews, how many Turks, Pagans, Infidels must needs perish? for as out of Noah's Ark there was no safety from the Floud, so out of the Church, no salvation, or escaping of eternall destruction, Act. 4.12. And

* 1.1711. Among those that professe themselves to be Christians, how many secret Atheists be there, who perhaps are afraid or ashamed to say it with their tongues, yet never blush to say it in their hearts, yea to pro∣claim it by their lives, that they be∣lieve there is no God; for, if they confesse his Essence, at least they de∣ny his providence, thinking that he never provideth Heaven for the god∣ly, nor Hell for the ungodly; all which persons be of the fraternity of fools.

2. How many Hypocrites be

there, who be like Nebuchadnezzar's image, Dan. 2.22, 23. whose head was of gold, the brest and arms of sil∣ver, the belly and thighs of brasse, the legs of iron, but the feet partly of iron, and partly of clay; a fit em∣blem of the retrograde courses of some seeming good Christians, whom the longer a man is acquainted with, the worse he will like them; for ma∣ny times they have holy words and hollow hearts, not caring to be good, but only to be thought so.

3. All such persons as turn piety into policy, make profession of Reli∣gion only for preferment, and other by-respects; howsoever they be in the Church, yet they be not of the Church, Joh. 2.19. Now if all these and their like be cut off from the account, we shall see that Christ's flock is but a little flock, and that there are but few that shall be sa∣ved.

But it may be said,* 1.172 that our Saviour saith, Mat. 8.11. Many shall come from the East, and the West, and from the North, and from the South, and shall sit down with Abraham, Isaac and

Jacob in the kingdome of Heaven; and we read likewise, Rev. 7.4. that there were twelve thousand sealed out of each tribe of Israel, except the tribe of Dan, all which put together make an hundred forty four thousand, besides those num∣berlesse numbers that come out of other Nations in long white robes, in token of their inn••cence, and palms in their hands, the ensigns of victory over world∣ly vanities; and Christ is said to be the first-born among many brethren, Rom. 8.29. how then doth it hold, that Christ's flock is but a little flock, and there are but few that shall be saved?

* 1.1731. You are to know, that all things in the Scriptures are not spo∣ken, or to be taken simply, but sometime by way of comparison: as for example, when Iacob is brought before King Pharaoh, and questioned by him about his age, he told him, that his dayes had been but few and evil, which must be un∣derstood in comparison of his an∣cestors, for otherwise an hundred and thirty years had been a fair age, Gen. 47.9. so Christ's flock is but little in comparison of the Devil's

drove, and there are but few that shall be saved, in comparison of the multitude that shall be damned. Thus Austin expounds the words of our Saviour on Mat. 13.* 1.174 Many shall be saved, yet but few; many sim∣ply, few comparatively; few in compa∣rison of those that perish; there are many in the society of Angels: the distincti∣on may be made plain by this simili∣tude; If a man should suddenly see a thousand or two thousand armed men in the field, he would surely think them a great Army, but if (but turning his head) he should see ten thousand or twenty thousand in another company, he would alter his opinion, and think the first com∣pany but small, even an handfull only in comparison of the latter: the Prophet complaineth of the num∣ber of God's elect, to be like the sum∣mer fruit, and as the grape gleanings of the vintage, Mic. 7.1.

2. They are many in relation to Christ their Head; for he is a King, and a King is not attended with a few; he is a Saviour, and his bloud was shed for many, Mat. 26.28. By

his obedience he hath justified many, Rom. 5.19. God the Father is also Master of a great Family, as the De∣vil who is the God of this world hath many vassals, so God hath many Sons and Daughters that must be brought to glory, Heb. 2.••0 they are a numberless number that are to fol∣low the Lamb wheresoever he goes, Rev. 14.1. In this respect the Elect are many; yet (as I said before) com∣pared with the multitude that shall perish, they are but a very small number.

1. Here we may meditate on the folly of the Papists, in making uni∣versality a note of their Church, the consent of the multitude, a note of true Religion; whereas Christ him∣self tells us, His flock is but a little flock: all Abab's false Prohets are a∣gainst Michajah, all Zedekiah's Courtiers against Jeremy, all Darius his Nobles against Daniel, all the Scribes and Pharisees against Christ and his Apostles; all the Arrians against Athanasius: In a word, if number and multitude might carry it, neither the Papists, nor the Pro∣testants

would have 〈◊〉〈◊〉 Church, but the Turks would take it from us both.

2. The meditation on the small number of them that shall be saved, will make us take heed of following the multitude, and doing as the most do, lest we go to the Devil for com∣pany; as it is reported of a King of Friezeland, that being like King A∣grippa, almost perswaded to be a Christian,* 1.175 and demanding of the Bishop that was to have baptized him, what he thought was become of all his Ancestors, that dyed un∣baptized, and unconverted to the faith; who answering modestly, That it was not meet for them to dive into the secret counsel of God▪ who might save some of them ex∣traordinarily, but for any thing that was revealed in the word, he could not see but they must be damned; but that He was infinitely bound to God in reserving him till that time, ma∣king known to him the means of salvation, which was hid from them; whereupon my Author saith, he pluckt back his foot in a rage, saying▪

That he would also follow them, and go to Hell likewise for company: The meditation on the small number that shall be saved, should make us strive to be of that small rem∣nant.

* 1.176Nazianzen speaking of his own time, saith, Where are they now that upbraid us with our poverty, and boast so much of their own wealth, who define a Church by multitude, and contemn a small sheepfold? that is not alwayes the safest way to go where many go: Esteem not of their number saith Austin,* 1.177 I grant they are many, who is able to number them? few they are that go the strait way; bring me hither the scales, begin to weigh, see what a deal of chaffe is hoised up in one scale against a few balney corns in the other: And Chry∣sostome saith, What profit or advantage is it, to be rather a great deal of chaffe, than a few precious stones? Thus the Fathers: and yet saith Bellarmine* 1.178 One note of the Church is multitude of beleevers.

Sect. 10. Of meditation on Hell.

Let us now draw forth our medi∣tations on Hell,* 1.179 and first let us con∣sider the names of the place prepared for the damned: It is called Tophet, Isa. 30.33. whence Jerome saith, the Latine word Gehenna cometh, some∣time it is called Utter darkness, Matth. 22.13. sometime it is called Infernus, a place beneath, a place most op∣posite and furthest remote from Heaven,* 1.180 to signifie the most despe∣rate and dejected estate of the damn∣ed, who shall be even trod upon and trampled under the feet of the godly, Malac. 4.3. Thus they that now would put their hands under their feet, because there is yet hope they may do them good, shall then be so far from pittying, as they shall praise God for plaguing and punish∣ing them; its called also a burning lake, the second Death or Hell.

2. Consider we the sorts of the punishments of the damned.

1. They shall be tormented with the worm of conscience, the never dying worm: this worm that

shall gnaw the wicked in hell, is no∣thing else but the guilt of an evil conscience, thoroughly awakened in hell; called a Worm, because as worms proceed from putrefaction, and do torment by biting and gnaw∣ing; so this worm proceedeth from the putrefaction of sin, afflicteth by gnawing and tormenting the sinner for ever: Though the consciences of wicked men are sometime asleep in this life; and though they commit many notorious sins, and they have a dull and sleepy conscience, and ha∣ving no sense of what they do; and though sometime they put out the eye of conscience, and cannot dis∣cern between moral good and evil; and though they have a secure con∣science which thinks not of any penal evil, and so they seldome think of Hell torments; and though some∣time they put a muzzle upon con∣science, and labour to stop its mouth; and though sometime their consci∣ences are cauterized, and become al∣together senseless, yet when they come to dye, but especially when they go into Hell, their consciences

shall be perfectly awakened and that for ever; then wicked men will even gnash their teeth, because conscience did no sooner use its teeth, they will then gnaw their tongues for sorrow, because conscience had no tongue to speak, nor they no ears to hear what it spake till it was too late: Consci∣ence hath a reflecting power, and when sinners come into hell, all the evils that ever they have done shall come fresh to their remembrance; as the glorious Saints do remember all the good that ever they have done here, for their comfort; so the wick∣ed in hell shall remember all the evil that ever they have done for the ag∣gravation of their misery; they shall then call to minde all the evil they have done, and all the good they have left undone, the means of grace that hath been offered them, and they have slighted, the thoughts whereof shall sting them for ever.

2. They shall be tormented with fire: where we may note,

1. The universality of it, every part must go into it, and be torment∣ed in that infernal fire; we see many

here pained many wayes; one cries out of his head; another of his teeth; another hath a pain in his bladder; another in his stomack; another in his belly; and these pains pinch so for a time, as many had rather die than long endure them: now if the stone or gout taking and holding us but in some one member, be thus terrible to us, what would it be to feel them altogether? surely not so much as a flea-bite compared with the torments the wicked endure in Hell; for they feel intolerable pain in all their senses, both outward and inward, in all the powers and facul∣ties of their souls, in all the parts and members of their bodies: wanton eyes shall then be affrighted with fearfull shapes of ugly Devils;* 1.181 deli∣cate ears with the hideous noise of damned ghosts; the curious tast af∣flicted with hunger that never shall be staunched, and thirst that never shall be quenched; the nice smell with the noisome savour of fire and brimstone; and all the senses shall feel the fury of an angry God.

2. The extremity of it, it shall be

in fire: such is the heat of our ele∣mentary fire, made for our use and ••omfort, as a man would hardly be ••ired to hold one hand in it an hour, ••o gain a Kingdome; how then shall ••he wicked be able to endure their whole bodies in that fire, which is much hotter, and created only for ••orment?

3. It's everlasting fire: if a man were laid upon our fire, it would in ••hort time consume his body to ashes, ••nd put an end to his misery; but men's bodies shall then be immortall, ••o that they shall ever be burning, ••ut never consumed; yea when they have been there as many thousand years, as they have been dayes or hours upon the earth, they be never the nearer the end of their pain; and ••o strait is the allowance of that place, as nothing shall there be obtained, as might give them the least hope of ease or refreshment: the rich glutton whose ••ody hath been finely clad, delicately ••ed, and softly lodged, is now in a scorching surnace of fire; that ••ongue of his that was wont to be de∣••ied no sawce, to make his meat re∣lish,

and go down merrily,* 1.182 cannot now come by one drop of water to cool it self; what lesse thing could he have desired, yet this little he is denied? There saith Austin, doth pain remain, that it might alwayes torment and there doth nature endure, that i•• might ever feel the pain; and becaus•• neither of these be wanting, therefor•• the punishment can never have a ceasing so shall the damned die, that they may alwayes live, and so live, thae they may be alwayes dying: then those whose iniquities could not b•• consumed with the vehement flame•• of God's burning love, shall be fo•• ever frying in the everlasting burn¦ings: and the hearts of those tha•• would not be mollified with the re¦freshing dews of God's blessings o•• earth, shall be hardened to endur•• the vengeance of eternall fire.

Damascen tells us of a certain King who was desirous to breed up his So•• in continuall pleasures; for whic•• purpose he caused him to be educate•• in a Pallace, which seemed to b•• consecrated to all kinds of pastime•• all which nature and art could do 〈◊〉〈◊〉

delight the senses, was here inclosed,* 1.183 nothing was permitted to be present∣ed before his eyes, that might any way displease him; in the end this happy creature was troubled at his golden cage, and delightfull prison, and desired to leave it, and take a view of the world: Oh then what a horrible bondage will it be to be in a fiery lake, in an ugly, stinking and loathsome pit of darknesse, where he shall have Devils tormenting him for ever.

4. Meditate on the contrariety of those torments in respect of their qualities: there is a perpetuall fla∣ming fire, and yet an horrid mist of darknesse; heat continually boiling; and yet cold continually congealing, the fire alwayes burning, yet no light appearing: thus saith Gregory, Hell torments in the destruction of the wicked do disagree from their natures, because while the wicked lived upon earth, they disagreed from the will of their Creatour.

The serious meditation of Hell is of singular use to us: Chrysostome saith, that nothing is more profitable

for people, than that Ministers preach often, and people meditate much on Hell fire, and that the surest way to be freed from Hell, is to meditate much upon the torments of Hell: and saith he to his people offended thereat; If you be troubled at the hearing of the torments of Hell fire, how would you be able to feel the torments of it: and he addeth; Whether I preach of it, or you think of it or not, the fire burneth, and to think of∣ten of it is a soveraign remedy for the soul: and let me adde; You that will not now meditate on Hell fire, a time shall come that you shall have nothing else to do but to think of it; you that will not now think of Hell to prevent it; a time shall come that you shall have such thoughts as these; Once I had a day of grace; God gave me space for repentance, but now there is none; once this misery might have been prevented, but now neither ease nor end of this misery is to be expect∣ed; then wilt thou cry out against thy sin that brought thee to this place of tor∣ment; then wilt thou see the wickednesse of depraved nature; the deceitfulnesse of thy lusts; and that all the worlds entice∣ments have been meer inchantments. To

think seriously and frequently of Hell here,* 1.184 preserveth a man from falling into Hell; have a care to repent while yet there is time for pardon; what else shall the fire devour but thy sins; the more thou heapest up sins, the more matter thou layest up for the fire.

Sect. 11. Of meditation on the glory of Heaven.

The last subject of our meditati∣ons here, shall be the glory of Hea∣ven:* 1.185 wonderfull and unspeakable is that glory, such as all the Kings and Emperous in the world cannot give; they can leave their Kingdomes but to one of their sons, the rest must be put off with Dukedomes, and other dignities; as the children of Abraham by Keturah and his Concubines, must take their portions and be gone; Isaac only must be his heir, Gen. 25. but all God's children shall be heirs, and crowned Kings, Rev. 20.6. and inherit such a Kingdome as the world never saw nor dreamed of: it is sometimes called the King∣dome of Heaven, Mat. 8.11. some∣times

a bosome, a place of rest and sweet refreshment, Luk. 16. some∣times Paradise, in allusion to the earthly Paradise, a place of all de∣lights and pleasure, where our first Parents lived before their fall, Luk. 23.43.

I dare not undertake to describe the joyes of Heaven, but by circum∣stances we may guesse something at the greatnesse thereof.

1. Let us conceive of it by this world which we see, and wherein we live; which is enlightned from the Sun, Moon and Stars; covered with the fair Canopy of the Hea∣vens; invironed with the Sea; in∣terlaced with many winding Rivers; replenisht with variety and plenty of Cattell, Fowls and Fish, for the use and service of man; and why was this world built, but to be a resting place for man, to stay in for a short time: if then God hath given us such a cottage to be Termers in, what shall we think of our eternall Mansi∣ons, where we must abide for ever? yea if God hath afforded such enter∣tainment to his enemies here, what

may we think he layes up for them that love him?

Some conjecture at the joyes of Heaven, by comparing the three places of man's abode together, scil. his mother's womb; this world, and the Kingdome of Heaven: and they affirm, that the third, viz. the Kingdome of Heaven, as far excel∣leth this world in largenesse, beau∣ty, and all manner of delights, as the whole world doth the womb of one woman; yea as much, and more than the mightiest and wisest man on earth, doth exceed a poor Infant or Embrio in the mother's womb, in strength, beauty, wit, under∣standing, &c. doth the least and meanest Saint in Heaven, exceed the wisest and mightiest man on earth: yea lesse comparison is there be∣tween the nine moneths abode of a child in his mother's womb, and the oldest man's life on earth, than be∣tween the age of Methuselah, who lived nine hundred sixty nine years, and the time of our abode in Heaven; or between the thing that is finite, ••nd that which is infinite, there is no ••roportion.

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When Ahasuerus that reigned in Asia over an hundred twenty seven Provinces, even from India to Aethi∣opia, was disposed to make a Feast to all the Princes of his Kingdomes, Esth. 1. no doubt but it was a royall Feast, and most bountifull Banquet; but yet surely but a scambling, if we compare it with that Feast which the Lord of Hosts will make in his holy Mountain, it must needs far surpasse the Feast of Ahasuerus in all things.

1. For continuance of time: that was to last an hundred and eighty dayes, and then to have an end; but this more than an hundred and fourscore thousand years, even for ever and ever without end.

2. For the servitours: Ahasuerus Feast was to be served in by men, who might mistake and misplace something, or commit some over∣sights; but this is to be served by the Angels, who know how to do all things in the best fashion: yea to let the guests see how wonderfull wel∣come they shall be, the Son of man himself, though he be maker and Master of the Feast, yet will gir••

himself, and serve, Luk. 12.37.

3. For the company at Ahasuerus Feast: though it were great; yet a great part of it was not very good; but here shall be none but God and good company, viz. Angels and Saints.

4. For the provision, it far ex∣ceedeth: for that was but what some few parts of the world, where∣of he had the command, might af∣ford; but this shall be to open the treasures, and shew forth the good∣nesse and greatnesse of the Almigh∣ty, who is King of Kings, and Lord of Lords; yea whose riches and re∣venues more exceed those of Ahasu∣erus, than his did the poorest man's living.* 1.186 Many are the things that the Ancients have written in com∣mendation of this heavenly inheri∣tance: the Scripture compares it to a City most absolute, wherein is wanting neither beauty of building, nor order of government, nor plen∣tifull provision of all things. In a word, we must admire it in silence, for it cannot be expressed by humane or Angelicall eloquence: the joyes

of it are so great, that they cannot enter into the possessours; therefore they must enter into them. Mat. 25.21. Christ will say to all his friends, enter into your Master's joy, enter friends, and take your com∣fort; enter servants, and take your wages; enter children, and take your patrimony; enter brethren, and take your portion; enter all ye that seek the Kingdome of Heaven, and take your Crown: The poor, saith one,* 1.187 is not shut out for want of money; the rich is not turned back for the abundance of his comforts; the weak is not thrust out for want of strength; nor the mighty refused for the danger of their Forces, but every one that hath right to it, takes possession of it.

And though there be degrees of glory in Heaven, Mat. 18.28. Dan. 12.3. yet is it true what Austin tells us, that they that have least shall have no want, to make them grudge or murmure against them that have more than them∣selves; and they that have much shall have nothing too much, to move them to scorn or contemn those that have lesse than themselves: for even as divers ves∣sels

of divers sizes being cast into the Sea, though all be full of water, yet all cannot hold and contain the like quantity and measure of water; so it may seem that those persons that hold most grace on earth, shall have likewise most glory in Heaven: but there shall be no complaining occa∣sioned through want, nor any con∣tempt by reason of abundance; for that inheritance being infinite like God himself the giver, is tanta omni∣bus, quanta singulis, not lessened or diminished by the number of heirs; therefore we may conclude with Da∣vid, In thy presence is fulnesse of joy, and at thy right hand are pleasures for evermore, Psal. 16.11.

Here our knowledge is mixt with darknesse; we see God but in Aenig∣maes; the very species that discover him, conceal him; these glasses are too scant fully to represent his great∣nesse to us, and our spirits are too weak to bear the splendour of his glo∣rious Majesty; but in Heaven the mind shall lose her darknesse, and be fortified with a capacity to behold the King in his glory: O blessed sight to see

God in his glory; to see God in us, and us in him, saith Bernard.* 1.188

There are three things in this world which oppose our happinesse, and hinder us from knowing God perfectly.

The first is his greatnesse which astonisheth us: therefore he is said to dwell in light to which no mortall can approach, and the darknesse is said to cover him, and hide him from our sight.

The second is his absence: for though he be in every place, yet when he pleaseth, he hideth his face, and withdraweth his presence from us.

The third is our impotency, which cannot here abide a full manifestation of the glorious presence of God: but in Heaven all these hindrances shall be taken away from the blessed; God's Majesty is no longer terrible; his greatnesse which here is astonish∣ing to us, shall then give being to our felicity; and the love of God having cast out all fear from our hearts, we shall then treat with our Soveraign as our beloved friend; we shall not

then lament the absence of the chief∣est good, but be possessed by him whom we possesse; we shall be as full of God as our hearts can hold or desire.

And as the knowledge, so also the love of the Saints to God in Heaven shall be compleat: here our love to him is very slender; it is faint, be∣cause we possesse not the highest good which we most ardently affect, and being seperated from him, we are as well his Martyrs, as his lo∣vers; Tùnc implebuntur vota: but then saith Bernard, shall our longing be satisfied, and our desires accomplished: here our love is divided, because self-love is not yet extinguished; and the more we indulge our selves, the more we rob God of his due: we love not God so purely, as not to seek our selves when we pretend to seek his glory: we are here more earnest with him for riches and ho∣nours, than for graces; but in Hea∣ven our love shall be free from such imperfections: our love shall not then be blind, because we shall see him whom we love; and the splen∣dour

of God's glory that enlightens us, is a ray that shall dispell all the darknesse of our understandings: our love to God in Heaven shall not lan∣guish, nor spend it self in its own longings, because then we shall pos∣sesse what we love, and being infi∣nitely united to the fountain of hap∣pinesse, we shall never be seperated from him: our love then shall not be divided; for the souls of the bles∣sed shall then be purified, when they shall quit their bodily prisons: the glory of the great King shall be the end of all their desires; yea in Hea∣ven it self, the Saints shall not seek so much their own happinesse, as God's glory: S^t Austin saith, that the know∣ledge and love of God,* 1.189 shall be the two grand imployments of the Saints in Hea∣ven: the blessed in Heaven shall so re∣joyce in God, as they shall love him, and so love him, as they shall know him: the good works which the godly did on earth, shall be banisht from Heaven: there shall be no need of mercy, in e¦state where misery cannot approach: there shall be no need of visiting the sick; for sicknesse and death cannot

annoy those that dwell in the Land of immortality: there shall be no bury∣ing of the dead in the Land of the li∣ving: no need shall be of Hospitals, because no pilgrims shall be there: there shall be no need of cloathing any of Christ's members, who shall be all cloathed with long white robes, dipt in the bloud of the Lamb: there shall be no trouble about reconciling enemies, because peace shall eternal∣ly raign in Emanuel's Land.

The miseries of this life, saith one,* 1.190 compell men to build houses; to protect them from the injury of wind and wea∣ther; to make cloathes to keep them from shame and cold; to till the earth for their ••••triment; but there shall be an end put t•• all these imployments, where God shall be all in all to all his people: they shall then fear nothing, where the possessi∣on of all good necessarily produceth the exclusion of all evil: we shall not then dread hunger and thirst, be∣cause we shall lodge in the house of a great Lord, where is plenty of all ••hings, where we may bathe our ••elves in the rivers of his innocent de∣••••ghts: neither heat nor cold shall

annoy us, because the Sun of righte∣ousnesse that warms us with the beams of his ardent love, shall also refresh us with his shadow: weari∣nesse shall not make us faint, because God shall be our everlasting strength: there shall be no labour that shall need repose; nor shall the night ever draw a curtain over the day: there shall be no traffick or commerce, be∣cause in God all things shall be pos∣sessed: there shall be none in servi∣tude, because all the Subjects of this Kingdome are crowned Kings: If you ask me, saith Austin, what shall we do then in a place, whence pain and trouble are banished? I shall answer with the Prophet, Vacate & videte, quo∣niam ego Deus sum, Be still and se•• that I am God: this meditation shall wholly take them up, and that fo•• ever. This is that glory, saith tha•• devout Father, which the Angels ad∣mire, which obscures the Sun; ye•• which (could it appear to the souls of th•• damned) would like the sweet tree in th•• bitter waters, make even Hell it se•••• seem a Paradise of pleasures.

Now let us draw out our medit••¦tions

on the Heavens: they are the most glorious part of the Creation, and their very pavement is more beautifull, than all the earths glory: neither Art nor nature can produce, nor man can think of such things as they contain: if the under part of that pavement be more glorious than this lower house of the world, how glorious shall that house above be? if the visible Heavens do so affect us, what will the Heaven of Heavens do; and above all God himself, the glory of the Heavens? When God would stir up Abraham to obedience, he bids him lift up his eyes,* 1.191 and look from the place where he was, East∣ward, Westward, Northward, and Southward, and see the Land which God would give him, and his seed: so say I to you that hear me this day, lift up your eyes, and behold the Heavens that God hath provided for your souls, for which God requireth you to leave your pleasures, profits, credit, goods, good name, or what∣soever else is dear unto you.

Again, Would'st thou be freed from the arrows of bitter tongues,

meditate on Heaven, and look u•• thither: if thou canst but once get thither, thou art safe, and shalt be secretly kept in a pavilion, from the strife of tongues.

Would'st thou fain be rich? art thou discontented with thy poor and mean estate? meditate on Heaven, there is riches enough for thee: be thou never so poor in the world, if rich in faith,* 1.192 thou art an heir to a Kingdome: your substance on earth is little and perishing, but in Heaven ye have a better and more enduring substance: you that are godly poor, that have scarce an house to put your heads in, that cry out for want of room on earth, meditate on Hea∣ven, there is Rehoboth, room enough for you all: Thus Christ comfort∣eth his Disciples,* 1.193 In my Fathers house are many mansions: it was the place whence he came, and whither he was going before them, to take pos∣session of it, and to prepare places for them there; therefore they might be contented to want his bodily pre∣sence on earth, and be a little strait∣ned here below, they should have

room enough in Heaven. Yea me∣ditate on Heaven, and look up thi∣ther with an eye of faith, and thou maist with Stephen, see Christ sitting there at the right hand of God; Christ thy Head, thy Husband, thy Advocate, thy friend, thy Saviour, there making intercession for thee to his Father, presenting his own me∣rits continually before him. Let these meditations chear thee up, and comfort thee against all distracting thoughts, and dark apprehensions, and refresh thee in the midst of all crosses and wants. It was a com∣fortable speech which the Emperour used to Galba in his minority, when he took him by the Chin, and said, Thou Galba shalt one day s••t upon a Throne:* 1.194 and let this meditation chear the Saints of God, how little soever they are in the worlds eye, that one day they shall sit upon Thrones: though now they lye among the Pots, and like Job upon the dung∣hill, yet one day they shall be ga∣thered with Princes, with the King of Kings, and Lord of Lords: there∣fore we should not think our selves

Citizens of the world, as the Hea∣then Philosophers did, but Burgesses of Heaven, as all the faithfull have done, as Paul professeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our City-like conversation is in Hea∣v••n, Phil. 3.20. and then let us cry out, Quous{que} Domine, How long Lord, make hast, make no long tar∣rying? Lord thou hast been the strength and food of all that travell by the way,* 1.195 so be now the Crown and glory of all that are come to the end of their way.

Chap. 9. Of timing our Meditations in the best manner.

1. It is good to begin every year with holy meditations: men usually handsell the year with some new∣years gifts; let us look higher, even to God: certainly this is our best newyears gift, to give a heart to God, fraught with heavenly medi∣tations. To this purpose, such me∣ditations as these are usefull; name∣ly, to try one year by another; whether grace thrive or decay in us; to see according to our years, what progresse we have made in the way

to Heaven; if for every year of our life, we are passed a station of the wildernesse of this world, to the heavenly Canaan; if as our outward man decayes, our inner man be re∣newed day by day: it is of great ad∣vantage to Christians, to begin the year with such meditations; and better it is to fill our minds with these, than our bellies with dainty food: this work of meditation is a part of our yearly Rent to be paid to God: every new year we renew the lease of our lives again of God; and therefore pious meditations are a task answerable to such a time: the new man in the beginning of the new∣year, is to meditate on his over year sins, and heartily bewail them, and repent of them; to meditate on the renewing his Covenant with God for new obedience; and according to the work of grace in him, to strengthen his communion with God.

2. It is good also to begin every day with meditation: In the morning sow thy seed, Eccles. 11.6.* 1.196 David's meditations did prevent the morn∣ing

watch; his soul was flying to Heaven before the Sun was up, or the morning got out of its bed: and saith he, Psal. 139.18. When I awake, I am still with thee: to which Ambrose* 1.197 alluding, saith, Let a devo∣ted spirit prevent the morning, that it may be enlightned by Christ, before the earth be illuminated by the rising of the Sun. We bend our heart to God in the morning, when we lift our heart to God, and give him our first thoughts and affections; then shall he fill us with his mercies in the morning, that we may rejoyce all the day long.* 1.198 Demosthenes was trou∣bled, that a Smith should be at his Anvil, before himself could be at his Study; much more should it grieve us to be prevented by them.

Season your minds in the morn∣ing with such meditations as these:

1. Meditate on the great favour which God hath vouchsafed to thee the night past; and if thou hast not remembred God upon thy bed; nor thy reins instructed thee in the night season; and if God hath not been in all thy thoughts, think of humbling

thy self before him, and crave his pardon.

2. In the morning meditate thus with thy self: this day is given me to give all diligence, to make my cal∣ling and election sure; to obtain eternall life; to take a firm resoluti∣on to imploy my whole life to that purpose; and to think seriously of the reckoning I must give to God.

3. Meditate upon what affairs thou maist meet with the day follow∣ing, as helps or hindrances to thee in God's service: use the best means of∣fered to promote thy service of God; and think how thou maist carefully resist, and overcome whatever is contrary to God's glory, and thy salvation.

4. Meditate how unable thou art to perform any pious resolutions, be they either to shun the evil, or do the thing that is good; and offer up thy heart in the morning, with all thy holy purposes, to the heavenly Majesty, praying him to take it and them into his gracious protection.

5. Think with thy self every morning: this day for ought that I

know, may be my last day; how ought I then so to spend this day, as though death were presently to arrest me. By these or the like morning meditations, all that shall be done the day after, may be bedewed with the blessing of Heaven.

As in the morning you are to take a spirituall repast by meditation; so in the evening 'tis necessary to take a devout and spirituall collation. Isa∣ac in my Text went out in the even∣ing to meditate: One adviseth, that meditation be our key to open the morn∣ing, and our lock to close the evening withall. Get a little leisure after all your wordly imployments, to call up your spirits to the consideration of some holy object, which thou maist present to thy self simply, by an in∣ward cast of thy thought, kindling the fire of meditation in thy heart, by a few holy inspirations and ejacu∣lations to the Lord, either in repeat∣ing, what thou hast best relished in thy morning meditations, or by some other as thou best likest.

Now such meditations as these in the evening, before our going to

bed, may not be unprofitable.

1. To meditate on God's great goodnesse, in preserving thee the day before, from many troops of dan∣gers, that lay in ambuscado against thee.

2. To meditate and examine thy self, how thou hast carried thy self in every part of the day; which to do the more easily, you are to consider with whom, and in what imploy∣ments you have been busied.

3. If a man hath done any good, to think of praising God for it; if any ill, in thought, word, or deed, to be humbled, and ask pardon for it, with a resolution carefully to amend it.

4. So to end the day in holy du∣ties, that by our morning exercise, we may open the windows of our souls to the Sun of righteousnesse, and going to take such rest as is neces∣sary for us, we shut them up against the Prince of darknesse.

Meditation is also a good night companion. David would remem∣ber God upon his bed, and meditate on him in the night watches, Psal.

63.6. Mine eyes prevent the night watches, that I might meditate in thy Word, Psal. 119.148. The night, saith Chrysostome,* 1.199 was not made to this purpose, that we should sleep all the time, and lye lolling on our beds; the manua∣ry Trades, and Horsekeepers, and Mer∣chants, can witnesse as much unto us▪ Rise thou at midnight as doth the Church; mark the motion of the Stars, the deep silence of all things then being, their rest they then enjoy, and admire the pro∣vidence of God above; then is thy soul more pure, more light and subtil, more lofty and quick; the very darknesse it self, and that great silence may induce thee to much contemplation: and saith he further; Look toward the City, and thou shalt hear no noise at all; cast thine eye on thine house, and all thy family shall seem as if they lay in their graves or sepulchres; all this may stir thee up to high and heavenly meditations: and saith the same Father elsewhere;* 1.200 In the night no body is troublesome to us; then have we a great tranquillity of our thoughts, when our businesses are not troublesome, when there is none that can hinder us from having accesse to God,

when our mind knittin•• it self together, is able diligently to mak•• reference of all to the Physitian of souls. I shall not prescribe which of these is the fittest time for meditation, but to me the morning seemeth to be the fittest; but no time comes amisse to a prepa∣red heart.

Chap. 10. An Exhortation to Medi∣tation; shewing also the necessity thereof.

Let me now exhort you to set about, and to be frequent in this ne∣cessary duty of meditation: Be often retiring your selves to God, and breathing after him: question him daily about thy salvation: give him thy heart: lift up thy soul to God: cast thine inward eyes on his mer∣cies; give him thy hand as a little Child doth to his Father, that he may lead thee and guid thee: plant him in thy heart, that God may be in all thy th••ughts: make many mo∣tions in thy soul after him: from every thing in the world, may be presented many pious meditations, and profitable discourses: unhappy

are they that use ••he creatures in turn∣ing them to sin, and happy they that turn them to the meditation of God, and his goodnesse. This exercise of meditation is very necessary:

1. Because much of the work of holy devotion consisteth in it: it is that which may stand in stead of ma∣ny other things, but the lack of this can hardly be supplied by any other means; for without this, rest is but idlenesse, pain taking but vexa∣tion.

2. Meditation is necessary to beat down the flesh, and to keep the sen∣suall appetite in subjection to the Law of the Spirit. It is a great mis∣chief, saith Austin, to enjoy those things we should but use, and but use those things we should enjoy; we should enjoy spirituall things, and but use corporall, which when the use is turned into enjoy∣ing, our reasonable soul is turned into a bruitish and beast-like soul.

* 1.2013. Meditation is necessary to con∣coct the Word of God in our minds: There are some that feel some ten∣dernesse of spirit, that will weep at a Sermon, that one would think their

hearts full of devotion; but when it comes to the triall, we find that as the sudden showers in the heat of Summer, falling in great drops en∣ter not, but bring forth Toadstools or Mushromps; so these tears falling on a vitious heart, a heart not molli∣fied by constant meditation, the Word works not upon it, but be∣comes unprofitable: meditation softens the heart, and fits it for any holy impression. This made David cry out, O Lord, how sweet are thy words unto my tast; they are sweeter than honey, and the honeycomb: and cer∣tainly the least comforts of the Word, wrought in the heart by holy medi∣tation, are more worth than the most pleasing recreations in the world; they that have tasted of them, hold all other consolations to be but gall and wormwood in com∣parison of them. Oh that now I could perswade men to this necessary duty of meditation: withdraw your selves from your worldly affairs at least once a day, for the exercise of meditation. O holy soul, saith Ber∣nard,* 1.202 shun publick places, and the com∣pany

of those of thy houshold; knowest thou not that Jesus Christ thy Husband is bashfull, and will not be familiar in company: Come my beloved, let us go forth into the field, there will I give thee my loves, Cant. 7.11.

Chap. 11. Objections against setting about the practice of Meditation, answered.

[Object. 1] But here some will be ready to say, We are convinced that meditation is a necessa∣ry duty, but it is a duty strange to us, and that with which we are altogether unacquainted.

* 1.203The light though fair and plea∣sant to the eyes, yet dimmest then, after one hath been long in the dark: before one cometh to be acquainted with the Inhabitants of any Coun∣trey, they will seem strange at first, be they never so courteous; so upon the change of thy life, thou shalt find some inward alreration, and in this generall adieu thou shalt give to the world, and to all thy sins and foolish toyes, thou shalt have some touch of grief and discontent: but have but a little patience, it is but a little asto∣nishment

the novelty brings thee; passe that by, and thou shalt receive many comforts and cordiall delights, so pleasing and contenting, that thou wilt esteem all other as nothing to them; he that hath throughly tasted of this heavenly Manna, cannot re∣lish any worldly pleasures, nor set his affections upon them: the de∣lights of holy meditation are the fore∣tasts of those immortall delights, that God gives to the souls of those that seek him.

Oh but saith the soul, this mountain [Object. 2] of meditation is very high, and the work is difficult, how shall I be able to climb up this holy hill? I am weak and unable for so high an exercise.

The work indeed seems harsh and difficult at first,* 1.204 but when we are ex∣ercised therein, it will be familiar with us. The young Bees at first are called Nymphs, and live on the honey that is in their Hives; but when once their wings are grown out, they fly abroad, and gather ho∣ney for themselves, on the flowers of the field, and on the mountains. It is true, we are all Nymphs and

worms in devotion at first, not able to ascend this hill of meditation; but when once we be formed in our de∣sires and resolutions, we then put fort••, and so may hope to become spirituall Bees, and then to fly high∣er and higher in our meditations; in the mean time to feed on the honey of God's Word, and of holy instru∣ctions, praying to God to give us the wings of a Dove, that we may swift∣ly and speedily fly unto him. The greatest difficulty is in the first begin∣ning of this exercise of meditation, it being as one saith,* 1.205 so harsh to corrupt nature, and so cross to carnall principles; but the constant practice of it will make it easie to us. He that goes to learn a language, finds it difficult at first, but the Nut-shell being bro∣ken, they soon tast the sweetnesse of the kernell: Doctrinae radices amarae, fructus dulces: The roots of learning are bitter, but the fruits are sweet; so the thoughts of the benefit we shall receive by meditation, will take away the thoughts of tediousnesse.

[Object. 3] But I am dry and barren, and have no matter for meditation.

This is no sufficient pretence ••gainst the practice of meditation.* 1.206 Look but upon an earthly minded man,* 1.207 saith one, and he will have matter enough to meditate upon in worldly things; strange then it is, that any man should object want of matter. Thou complainest of drynesse and barren∣nesse; look to the cause whence this evil cometh; we are oft the cause of our own drynesse and barennesse: when we neglect to gather the fruits of the love of God, then doth he take it from us, as from the Israelites, who not gathering their Manna in the morning, found it all melted when the Sun was up: and if thou art sensible of thy drynesse, bewail it before God; acknowledge thine un∣worthinesse and misery, saying, Alas, what am I! how am I left alone? I am nothing but a piece of dry ground, rent in every part, wit∣nesse the drought I have of heavenly dew: In this case cry unto God, Blow upon my Garden, O thou gra∣cious wind of refreshment, and take this dry wind from me; then shall my spices flow forth, and give out

the odours of their sweetnesse. As God gives these heavenly dews, so sometime he takes them away, to the end to teach us to eat dry bread, and to be more firm in pious devoti∣on, inured by the triall of distasts and temptations; and then we must pa∣tiently bear those drinesses, when God hath ordained them for our tri∣all: but if we have constant recourse to God's storehouses, we shall soon find our hearts more fruitfull in me∣ditation; if we gape and pant for God, he shall come to us as the rain, as the latter and former rain to the earth, Hos. 6.3.

Sometime this barrennesse springs from indisposition of body: as when by much fasting, watching, and la∣bour, a man is overcome with weaknesse, drowsinesse, and other infirmities, which though they be incident to the body, yet fail not to hurt the spirit, by the strait bond that is between them: The remedy therein is, to fortifie the body by lawfull comforts and delights; and though one should be long afflicted with these drinesses and disheart∣nings,

yet if we strive against our in∣dispositions, God will in the end and in an instant, give us sweet re∣freshings.

Some will not go to meditation, ex∣cept devotion bring them to it, saith Ger∣son;* 1.208 and all seems unprofitable to them, except the duty affects them, aad goes to their hearts: These kind of men, saith he, are like him that is stiffe with cold, and will not go to the fire, except he were first warm; or like one that is ready to starve with hunger, and will not ask meat, except he be first filled; for why doth any man give himself to meditation, but that his heart may be more inflamed with the heat of God's love, or replenisht with his gifts and graces. They are ve∣ry much mistaken, who think the time lost in meditation, if they presently be not refreshed with a shower of devotion: and saith he, if they strive for this as much as in them lieth, doing their duty, and are in continuall fight against their own thoughts, being displeased because they depart not, not suffering them to be quiet; such men are more accepted, than if the heat of devotion had come to them sudden∣ly, without any such conflict: the reason

is, because they go to warfare for God, as it were at their own cost and charges, and serve him with greater pains and labour.

Chap. 12. Setting down the Rules about Meditation.

The next thing I shall do, is to lay down some Rules concerning medi∣tation.

[Rule 1] Before thou goest to meditate, see that thy nature be changed; that thou art renewed in the spirit of thy mind; it is only the good man that hath a good treasure in his heart;* 1.209 an evil mind cannot meditate well: be∣fore the heart be renewed, the judge∣ment of man is wholly depraved about his last end, seeking happinesse where it is not to be found; wicked∣nesse proceedeth from the wicked, according to the Proverb: were the apprehensions of sinners as large as Satan's, yet if they have not new wills and affections, they will busie the imagination, in devising satisfa∣ction to themselves: the will is stir∣red up by the imagination; and as the will is ••ffected, so operates the

imagination: now when God by his Spirit writes his Law upon our hearts, so that there is an holy compliance between our hearts and God's Law, then the heart hath a strong inclinati∣on to holy thoughts and meditati∣ons.

Labour to have the love of God [Rule 2] and holy things rooted in your hearts: Amantium mos est de amato sempèr lo∣qui & meditari, saith Austin; The lover is ever speaking and thinking on the thing beloved:* 1.210 O how love I thy Law! it is my meditation all the day; our affections are our wings, and our will is our guid to conduct us to Heaven. You think perhaps,* 1.211 saith Austin, you must build a Tower to ascend thit••er; that the Angels must be invi∣ted down to assist you; or that the wings of an Eagle must be borrowed to carry you thither: but your love is your Pole-star; by your desires you scale those heavenly regions; by your negligence you stand at a distance from them; and loving God upon the earth, you may boast your selves already in Heaven: for it is not with the soul as with the body; this can∣not stir without changing of place,

but that needs only change her affe∣ction,* 1.212 and in a moment she ascends into the hill of the Lord, and stands in his holy place, and is where she would be; and we can never be bet∣ter, than when we are with him in our meditations, whom nothing can equall in goodnesse; thither we go not walking, but loving; and God is so much the nearer to us, by how much our love is more pure and vi∣gorous: then he brings in God speak∣ing thus, I command you to love me, and I assure you, that in doing so, you shall enjoy me; sinners pos∣sesse not all they love: there are some greedy worldlings that sigh for gold, and yet are poor: ambitious persons that are passionate for glory, and yet are despicable: but every one that loves me, finds me; I am with him that seeks for me; his love makes me present in his soul; as soon as he longs for me, I am in his em∣braces.

[Rule 3] Let not your hearts be overcharg∣ed with worldly cares; they are great hindrances to us in heavenly meditation. The Angels have care

of our preservation,* 1.213 and endeavour it diligently, yet are they not per∣plex't about it, for their care pro∣ceeds from charity: carking cares about the things of the world, trou∣ble a man's reason and judgement, so that he cannot meditate on God as he ought; the Wasps and Drones make more noise than the Bees, but make no honey, but waxe only. I was overwhelmed with worldly cares, as with a deep sleep, saith Austin, and the meditations I lifted up to Heaven, were like the vain endeavours of men striving to awake, who beaten down with the weight of drowsinesse, fall asleep again at the very instant they awake. It is impossible he should be heavenly minded, that dotes upon earth; or have any passionate longings for Heaven, who is strongly wedded to the things of this world.

Spend not too much of your time [Rule 4] in recreations. It is necessary some∣times that we recreate both our bo∣dies and spirits; as to walk abroad; to take the air; to entertain our com∣pany with some pleasant discourses; to ring; to play on some instrument;

these are recreations so innocent, that to use them well, needs nothing but discretion, that gives to every thing its order, time, place, and measure: but here we must beware of excesse; for if we imploy too much time therein, it is no more a recreation, but an occupation, that neither recreates the body, nor the spirits, but rather dulls and distracts them: and above all take heed of set∣ting your affections on any of them; for let our recreations be never so lawfull, it is vitious to set our affecti∣ons on any of them; to long after them; to study on them; or vex our selves about them: there are some recreations indeed, that as they are commonly used, tend to much evil; there is (as Physitians say of Mushromps) a quality of poison in them, though never so well cooked; they are spungious, and full of pores, and easily draw any infection to them, and if Serpents be about them, they take poison from them: so such recreations are very dangerous; they divide the spirit from pious medita∣tions; cool charity; and awaken in

the soul many sorts of ill cogitations. Therefore when you are in the use of any recreations, labour to wind up thy heart to Heaven; use some god∣ly meditations; think how thy time passeth away, and death draws on; see how it calleth thee to his dance, where the musick shall be elegies and lamentations; that thou shalt make but one step from life to death.

When thou goest to meditate, fix [Rule 5] not thy thoughts on many things at once:* 1.214 variety of thoughts are like many men in a crowd or throng, where all are stopt, and none can get out: variety of meats, if the sto∣mack be good, do alwayes offend it; if weak, it overthrows it: fill not thy soul with the thoughts of many things at once, for these will trouble and distract thee: a soul that feels it self much purged from evil humours, hath a great appetite after spirituall things, and as half famished, the thoughts run upon many exercises of piety at once; and this is a good sign to have so good an appetite; but thou must look how thou canst di∣gestall that thou desirest to eat; take

every thing therefore in order, and feed on them moderately, that thou maist digest them, and not be cloy∣ed with them.

[Rule 6] Let examination and meditation go hand in hand together: without examination meditation will be in∣effectuall; as for instance, when thou hast been meditating of the gra∣ces of God's Spirit, examine whether those graces are seated in thy heart: meditate on the beauty of heavenly graces: make comparison between graces and vices, in themselves con∣trary: what sweetnesse in meeknesse in regard of revenge; in humility in regard of pride; in charity in regard of envy; and all the graces have this to be admired in them, that they af∣fect the soul with incomparable de∣light and comfort, after they are practised; whereas the vices leave us distracted and ill entreated: and as for vices they that enjoy them in part, are never content, and they that have them in abundance, are much discontented; but as for gra∣ces, they that have the smallest mea∣sures of them, yet have they content,

and so more and more as they do en∣crease.

When thou meditatest on sin, ex∣amine how stands thy heart affected towards sin: hast thou a resolution in the strength of Christ, never to commit any sin? hast thou any in∣clination to small sins, or any affecti∣on to any of them?

When thou meditatest on God's Commandements, examine thy heart: doth it find them to be good, sweet, and amiable, and agreeable? as he that hath an exquisite tast, and good stomack, loveth good food, and refuseth the bad.

Examine how thy heart stands af∣fected to spirituall exercises: dost thou love them, or are they tedious to thee? do they distast thee? to which of them dost thou find thy self more or lesse inclined? to hear God's Word, or to discourse about it; to pray; to meditate; to fly up to Heaven, &c. and what in all these is thy heart against? and if thou find any of these, to which thou art not inclined, examine whence this di∣stast ariseth, and what is the cause thereof.

Examine what is thy heart to∣ward God himself: is it a delight to thee to think on him? dost thou feel a particular tast of his love? dost thou delight in meditating on his power, his goodnesse and mercy? if the thoughts of God do come into thy mind in the midst of businesse, and worldly imployments, when it com∣eth, dost thou give place thereto? doth it settle in thy heart? dost thou perceive thy heart to lean that way, and in some measure to prefer it be∣fore any other thing? dost thou love to speak to God, and of God? is his honour and glory dearer to thee than all other things? dost thou love his children, and the glory and beauty of his worship and Ordinances? for want of this examination, meditati∣on doth often come to nothing.

[Rule 7] Both begin and end this exercise of meditation with prayer: Medita∣tion without reading is erronious; with∣out prayer unfruitfull, saith Bernard.* 1.215 Let prayer go before it: go to God, and beg of him to inspire thee with holy meditations; it is God that with his own hand puts them into our

mouthes,* 1.216 for of our selves we are not sufficient for one good thought: prayer of it self lifts up the soul to God, who is our only joy and com∣fort; as is the sight, so will the affe∣ction be; and as the affection is, so will the desire be. Pray at the end of your meditations, as David doth, Let the words of my mouth, and the me∣ditations of my heart, be acceptable in thy sight, O Lord my strength and my Redeemer, Psal. 19.14. Pray that God would keep these things for ever in the imagination of your thoughts, 1 Chron. 29.18.

The last Rule is, that all our me∣ditations must be reduced to practice: Thou shalt meditate in this Bo••k of the Law, that thou maist observe to do ac∣cording to all that is written therein, Josh. 1.8. the end of meditation is practice: I thought on my wayes, and turned my feet unto thy testimonies, Psal. 119 59. In passing from our meditations, we must resolve care∣fully to put them in execution, with∣out which meditation is not only un∣profitable, but rather hurtfull to us; for vertues meditated on and not [Rule 8]

practised, are apt to puff up the spi∣rit, in taking our selves to be such as we resolved to be; therefore we must joyn practice to meditation. To conclude, as they that go into a goodly Garden, go not out without gathering of some Flowers to smell to long after; so our souls having by meditation fallen upon some pleasing points, must take two or three most fit for our furtherance in piety, to think on the rest of the day, and as it were spiritually to smell unto.

Now as it is necessary that all these be setled in our hearts; so in with∣drawing our selves from our medita∣tions; we must passe very gently to other affairs, for fear lest the liquor of our resolutions (the result of our meditations) do leak out, and not penetrate into all parts as it should, even into our hearts and souls; yet all must be done without violence, either of body or mind.

* 1.217But who is able to put his meditations into practice, the directions and exerci∣ses thereof being so many?

* 1.218If one were to put them all in pra∣ctice every day, he should do no∣thing

else, it would take up his whole time; but that is not requi∣red, but as time and place shall serve, and as occasions shall offer them∣selves. Renew thy resolutions of∣ten, and say with David, I will me∣ditate in thy precepts, and have respect unto thy wayes, Psal. 119.15. I will for ever keep thy Word; and when thou failest herein, take in hand thy pro∣testation, and offer it with thy whole heart to God. This free con∣fessing of our desire to serve God, and to be wholly consecrated to him by a particular affection, is very plea∣sing to him.

Chap. 13. Of the excellency and useful∣nesse of Meditation.

Having given you Rules about meditation, I shall in the next place shew you the excellency and useful∣nesse thereof.

1. Meditation breeds knowledge, sc. the knowledge of God and his be∣nefits, and our sin and unworthi∣nesse. As there is no moment, wherein man useth not God; so ought there to be no moment,

wherein he hath him not present in his memory:* 1.219 this continuall medi∣tation on God and his mercies, is that blessed union of our spirits with God, which holy men so much re∣garded in their times: a man given to meditation, is a man that walk∣eth not in darknesse, nor in the sha∣dow of death, as those do that sel∣dome or never think of him. Cle∣mens of Alexandria calls the meditati∣ons of holy men, Candles that never go out, like the Candle which was among the Pagans, in the Temple of Venu••, which was called inextin∣guishable, as Austin relateth: with∣out this men are but snuffs in respect of their use and service, as Aquinas saith. Meditation doth not reveal any di∣vine truth unto us, that only is the work of God; but after God hath re∣vealed them, faith apprehends them: then meditation illustrates to the soul what faith believes, and so our know∣ledge is encreased: many shall run to and fro, and knowledge shall be en∣creased.* 1.220 It is not saith one, the bodily removing of man from place to place, so much as the busie stirring of the mind

from one truth to another by meditation, that encreaseth spirituall knowledge.

2. Meditation rectifies the affecti∣ons of the soul: it opposeth serious considerations against vain imagina∣tions; and because our imagination is apt to raise false objects, and there∣by false conceits and discourses in us, therefore meditation propoundeth true objects for the mind to work up∣on, from the meditation whereof, the soul rightly conceives of things, and discourseth upon true grounds of them, meditating thus with him∣self; if things be thus and thus in rea∣lity, then must I live according to these principles: this is the spring of all holy affections in the soul, as the true love of God; the true joy and delight in him and his wayes. Me∣ditation is like the player on an In∣strument, who by touching of the strings, finds them that are out of tune, winding them up, or letting them down; so after meditation hath examined the love, the hate, the fears, the hopes, the griefs, the joyes of our souls, if it find them out of tune in expressing their harmony,

which is the glory of God, it then puts them in tune again.

3. Meditation fills the heart with joy: My meditation of him shall be sweet; I will be glad in the Lord, Psal. 104.34. When the Spirit of God doth open the eyes of the soul, and it is brought forth into the light, then doth meditation clear up to the soul those grounds of joy, which are ex∣ceeding comfortable. Holy medi∣tation shews the soul the face of God reconciled; his pardon sealed; an entrance into the everlasting King∣dome; the heart of God opened to∣ward him; and his name written in Heaven.* 1.221 Meditation clears up the promises to him, that he never saw before: he saw them before as by Candle-light, by common light and reason; but now he seeth them in another complexion. Meditation clears up their interest in God and his promises; and this is great matter of rejoycing. Meditation works in the soul a frame of heart, suitable to the Gospel; what is more suitable to the Gospel, than the joyes of the holy Ghost? therefore when meditation

works thorowly upon the heart, it yeeldeth comforts suitable to the Go∣spel. It is good for Christians to me∣ditate much in God's promises, which do convey much joy into the heart: then dost thou improve the promises, when thou dost so relish them, as to rejoyce in them, accor∣ding to that sweetnesse that is reveal∣ed and contained in them.

4.* 1.222 Holy meditation is a great sup∣port to the soul under afflictions: when trouble is near, it represents God as near, or nearer than any trouble can be: suppose it be trouble of spirit, that is very near indeed, for that is in the vitals, it is a soul-sicknesse; but meditation shewes them: though Satan may draw near to them to devour them, yet God is nearer to them; a God nearer to save, than any michievous enemy to destroy. Meditation labours to af∣fect the heart with the sense of God's continuall presence with it: this is indeed our great weaknesse, and our great unthankfulnesse, that we are apt to muse more upon God's afflict∣ing of us, than of God's perpetuall pre∣sence

with us: there is a savour in the ointments of the Lord Christ, sufficient to perfume any soul that comes near him.

5. Frequent meditation on God, makes a man more holy, more like unto him; it sees so much beauty and goodnesse in him, that it makes a man cast away every unsavoury lust, and all those affections that have a strong sent of the flesh, that they may be made like to God in ho∣linesse. Those Flowers that grow in the Sun, are far more beautifull, and fragrant, and pleasant, than those that grow in the shade; but if we suffer our souls to be over-sha∣dowed with carnall thoughts and af∣fections, these dark bodies will in∣terpose between God and us, and hinder the influences of his love up∣on us: If the Needle that is but toucht with the Loadstone, stands Northward; then the soul that is toucht with God, will stand Heaven∣ward, and labour to be conformed more to him in holinesse.

6. Meditation is a great help to perseverance in well-doing: the se∣rious

and frequent meditation of this promise,* 1.223 that the Lord will not cast off his people, nor forsake his inheritance, makes them to cleave fast unto him. This is the foundation of a peoples blessednesse, that God will not for∣sake them, when he doth most sharply correct them; that the same priviledge that belongs to the whole Church, belongs to every member of it; for it is as possible for God to cast off his people, and his whole in∣heritance, as to cast off any one par∣ticular member of it: for, for God to cast off his people, were to disin∣herit himself; God would have his people to meditate hereof. Thus saith God to Jeremy,* 1.224 Considerest thou not what this people have spoken, saying, the two families which the Lord hath chosen, he hath cast them off: but in the words following, see how God doth assert his unchangeable Covenant, against this false assertion: If my Co∣venant be not with day and night, and if I have not appointed the Ordinances of Heaven and earth, then will I cast away the seed of Jacob, &c. as if he had said, If ever you knew a day, that

had not a night succeeding it, and a winter without a summer, and ever found the Laws of Heaven abroga∣ted, then may you give way to your unbelief, and think that I will cast off my people; but if you see a perpetu∣all interchange of day and night, though some dayes be more bright than others, then will I never cast off any people, that I have taken for my own. The meditation hereof, is a speciall means to keep us close to God, even then when the foundati∣ons of the earth are shaken.

* 1.2257. Meditation is a strong barrica∣do against the temptations of Satan: the soul finds so much sweetnesse in God, that it strongly guardeth the heart, will and affections, against temptations to sin; it finds such de∣light in the meditation of God, that it loaths the sweetest sin. He that is used to choice meats and drinks, can very ill brook unsavoury things; so a man that is heavenly minded, is brought to disrelish those sins, that others drink down like water with greedinesse: meditation makes the heart very tender, and sensible of

lesser sins, and stirrings of corrupti∣on. In a still, silent, clear night, a little sound will be easily heard, which will not be taken notice of in the day time, when there is much businesse in hand; so when Christ and the soul do rest, and converse together, the soul is very quick of hearing: if the old Serpent doth but hisse never so little, Satan then finds the soul upon its guard, and that it hath a wakefull enemy. A soul that is constant in the meditation of God, is like a bright clear shiny day, when any little cloud will be taken notice of, at the first rising; and like a calm Sea, where a little stir∣ring of the water will be discerned, when the water first ariseth.

Chap. 14. The Motives to Medita∣tion.

I shall now proceed to lay down divers Motives to meditation.

Meditation is delightfull to God. [Motive 1] It was the saying of an Heathen, If God took delight in any felicity, it was in contemplation. God delights in holy meditations, because in them

we come nearest to the purity and simplicity of God: in nothing do we more converse with him, than in our pure and active meditations: by these when we are as it were absent in body, we are present with him; for when the body lyes upon its bed, and takes its rest, the devout soul so∣laceth it self with God.

2. This exercise of meditation may be done, when other duties cannot. When we want an oppor∣tunity to hear the Word, to read, to pray solemnly, we may have liberty to confer with God by holy meditati∣ons.

3. The Lord heareth the medita∣tions of his people. David prayes to God not only to consider his words, but also to consider his medi∣tation, Psal. 5.1. As our ears, saith Austin,* 1.226 are to our words, so are God's ears to our thoughts: and in ano∣ther place saith he, We hear not one ano∣ther, without the benefit as of our lungs, so of our tongues; but Cogitatio tua clamor est ad Dominum, thy very thoughts are shrill in the ears of God: and elsewhere he saith,* 1.227 My confessi∣on,

O my God is made in thy sight secret∣ly, and yet not in secret; Tacet enim strepitu, clamat affectu, it makes no noise at all by way of sound, and yet it is clamorous by reason of her love.* 1.228 They are not our words, but our desires and thoughts, that yeeld a most for∣cible sound in the most secret ears of God. There is, saith Peter Martyr,* 1.229 no need at all of voice, when we make our private prayers to God, in regard that God heareth our hearts and minds.

4. Meditation brings the soul to rest it self in God. One saith,* 1.230 that contemplation is both the labour and the rest of the devout soul: it carries up the spirit of man into the bosome of God's love; it exalts a man so high, as to make him look down upon these sublunary things with con∣tempt, as Peter, James, and John,* 1.231 following Christ to the Mount, where he was transfigured, seeing some of his glory, cried out, Master it is good for us to be here: so when a Christian follows Christ upon the Mount of meditation, he is where he would be; he cryes out, it is good for me to be here.

5. A man given to meditation, is a growing Christian. As holy me∣ditations do thrive with us, and abide in us; so doth the grace of God increase in us: holy meditations are good tokens of present grace, and do enkindle strong desires after more grace: the man that is barren in me∣ditation, is barren and unfruitfull in grace.

6. Meditation is a great evidence of sincerity. As men may know us by our actions, as the tree is known by his fruit: so a man may know him∣self by his constant thoughts; for as he thinketh in his heart, so is he, Prov. 23.7. And God looks not so much upon what we do, as upon what our hearts are most upon; not so much upon what is uttered by the lips, as upon what the heart indites: by this we draw vertue from God him∣self, and are full of the life of God.

7. Meditation is a Christian's Hea∣ven upon earth. This is, as one saith, the measure that God gives in this life; a beginning that shall be finished; an earnest that shall be followed with the full summe. The soul that keeps

daily intercourse with God in holy meditations, is in patriâ,* 1.232 when he is in viâ, at home when he is in the way: he quits earth to live in Para∣dise; the love and Magnificats he be∣stows on God, are his chiefest im∣ployment; in this one object he finds all his happinesse, and his diver∣sion; his heart is no longer in the earth; he mounts up to Heaven by his desires, and converseth more with Angels, than with men, and hath already a large tast of the sweet∣nesse of heavenly pleasures▪

FINIS.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ora∣re. Chald. ad Orandum, Onkelus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebr.
• * 1.2

  Loqui in ora∣tione submisse quasi mussan∣do loqui. Hi∣eron. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Symmach. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aquii. Sive secum ut meditabundi faciunt. Va∣tablus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exerceri, me∣ditari, Lorinus.
• * 1.3

  In Scripturis est continua quaedam ex∣ercitatio; & meditari idem est, quod con∣tinuò exerci∣tati. Suidas. Exiit in cam∣pum à dome∣sticis curis ab∣alienare. Am∣bros. de Isaac. c. 1. De rerum na∣turalium con∣templatione praesertim cae∣lestium. Tostat. & Lyran. Gaules votiu. specul.
• * 1.4

  Grata est soli∣tudo meditan∣tibus, & ipsa deambulatio admodùm ju∣vat animum meditationi∣bus deditum. Muscul. ad loc.
• * 1.5

  Egressus ve∣speri propter commodita∣tem refrigera∣tionis, quae post diurnum aestum illis in locis omnium solet esse gra∣tissima. Idem.
• * 1.6

  Doct. Quotidie certa tempora reci∣tandis preca∣tionibus, & piis meditationi∣bus tribuenda sunt. Chytraus ad locum.
• * 1.7

  Hippolit. de Collib.
• * 1.8

  Plin. Nat. Hist.
• * 1.9

  Josh. 1.8.
• * 1.10

  Bishop Hall's Contemplat.
• * 1.11

  Evangelizare pauperibus misit me. Luk. 4.
• * 1.12

  Senault. Treat. 8. disc. 3.
• * 1.13

  Luther.
• * 1.14

  Psal. 45.1.
• * 1.15

  Plin. Nat. Hist.
• * 1.16

  Jer. Philip •• Serm.
• * 1.17

  Psal. 2.1.
• * 1.18

  2 Tim. 2.17.
• * 1.19

  Non sufficit operandi mo∣lestia, nisi eti∣am accedat meditandi, cogitandi, considerandi, ac deliberan∣di industria. Musculus.
• * 1.20

  Exod. 22.29. Exod. 24.19. L••v. 23.10.
• * 1.21

  Quò semel est imbuta recens servabit odo∣rem. Testa diù—
• * 1.22

  Mons. Goulart. Viell.
• * 1.23

  Sozom. l. 3 c. 14
• * 1.24

  Quocun{que} Deum nòn cogitaver is, pura te tem∣pus illud per∣did sse. Cassio∣dor. in Psalm.
• * 1.25

  Quod animo insculptum est nisi cum vitâ eripi nòn po∣test Gass. Seve∣rus.
• * 1.26

  Fenner de me∣ditat.
• * 1.27

  ••editationis ••st perseruta∣•• occulta, ••ontemplitio∣••is est admi∣••ari perspicua. Hu••o in lib. de ••rca mystica. Mountagues ••ssayes.
• * 1.28

  Bodin. de Re∣pub. l. 5.
• * 1.29

  Unio intelle∣ctus cum re intellectâ.
• * 1.30

  Did ac. Stella de con∣temp. mundi. part 2. White's art of meditat.
• * 1.31

  Gen. 30.38, 39.
• * 1.32

  Aug. de civit. Dei. l. 18. c. 5
• * 1.33

  Hypocrates.
• * 1.34

  Perkins dis∣course of Witchcraft.
• * 1.35

  D^r Sibs souls conflict.
• * 1.36

  Philo Jud.
• * 1.37

  Ogni medag∣lia ha il suo riverscio, Ital
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, repentè inven∣ta comparat{que} compositio. Budaeus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confidentèr animum ad aliquam rem appellere, cum re praesenti deliberare. Quintil.
• * 1.39

  Joh. 6.27.
• * 1.40

  Pet. Mart.
• * 1.41

  M^r Hieron.
• * 1.42

  Aristot.
• * 1.43

  Psal. 48.8.
• * 1.44

  Ecclus. 28.26. Junius ad loc.
• * 1.45

  Woodw. child's ••atrimony.
• * 1.46

  Psal. 129.3. Jer. 4.3.
• * 1.47

  1 Cor. 15.36
• * 1.48

  Genevens. ad loc.
• * 1.49

  Iacob de va∣lentia in Cant. 8.
• * 1.50

  Ioh. 15.5.
• * 1.51

  Isa. 27.2, 3.
• * 1.52

  Si recogitemus ••psum magis mundum car∣cerem esse, ••xiisse nos è carcere intelli∣gemus. Tertul. ad Marcion.
• * 1.53

  Definit.
• * 1.54

  Mens nostra ••d contem∣••anda inter∣••a nòn perdu∣••itur, nisi ab ••is, quae exte∣••ùs implica∣••ur, studiosè ••ubtrahatur. Greg. Moral. ••. 5. Nemo ad me∣ditationem pervenit oc∣cupatus. Senec.
• * 1.55

  Ezek. 3.22.
• * 1.56

  Brathwait Engl. Gent.
• * 1.57

  Mihi oppidum carcer; solitu∣do Paradisus. Hier. Epist. ad Rustic. Erasm. Tom. 5. de contemp. mundi.
• * 1.58

  If a man do not first dis∣charge both himself and his mind from the burden that presseth her, removing from place to place will presse her the more; it is not enough for a man to have sequestred himself from the concourse of the people; a man must sequester and recover him∣self from him∣self. Montaign Essayes. l. 1. c. 38.
• * 1.59

  Actus religio∣nis, seu exer∣citium spiritu∣ale. Jer. Turner Serm. in Prov. 4.23.
• * 1.60

  Nemo potest videre Jesum constitutus in terra. Ambros.
• * 1.61

  Plin. Nat. Hist. l. 8. c. 3.
• * 1.62

  Plutarc. de so∣lert. animal.
• * 1.63

  Qui audit mel esse dulce, & nòn gustat, nomen mellis scit, gratiam & saporem ne∣scit: gustate ergo, & videte quam suavis sit. Dominus Bonavent.
• * 1.64

  Symonds fixed eye.
• * 1.65

  Meditatio co•• memoriae.
• * 1.66

  Luther. Melch. Ad in vit. Sta••
• * 1.67

  first subject ••editation, works of 〈◊〉〈◊〉.
• * 1.68

  ••al. 102.25.
• * 1.69

  S^r Francis B••¦con's advanc••¦ment of lear••¦ing. l. 1. p. 27
• * 1.70

  Dearing Heb. Lect. 5. c. 1. vers. 10.
• * 1.71

  ••. Isidor. ••usiot. l. 2. ••st. 135.
• * 1.72

  Job 36.24
• * 1.73

  ••upellex or∣••ata hominem ••guit, & mun∣••us Deum. ••inut. Faelix. ••ctav.
• * 1.74

  ••ria sunt ge¦••era meditati∣••num; unum •• creaturis; ••num in Scri∣••turis; unum ••n moribus: ••rimum surgit ex admiratio∣ne; secundum ex lectione; ••ertium ex cir∣cumspectione. Hug. medit.
• * 1.75

  Seculum spe∣culum.
• * 1.76

  Senault. Treat. 5. disc. 8.
• * 1.77

  Prov. 23.5.
• * 1.78

  Rudis indi∣gesta{que} moles. Ovid.
• * 1.79

  God made Heaven for himself princi∣pally, the earth for us: let us consider our condition by Creation, af∣fection, disposi∣tion; then shall we say with A∣braham, we are but earth, dust and ashes, Gen. 18.27.
• * 1.80

  Eccl. 2.13.
• * 1.81

  Clamant du∣pliciter, 1. O∣stendunt dig∣nitatem. 2. O∣stendunt bo∣nitatem. Quo∣cun{que} te vertis, veritas vestigi∣is quibusdam quae operibus suis impressit, loquitur tibi, & te in exteri ora relaben∣tem, ipsis ex∣teriorum for∣mis intùs re∣vocat. Aug. de libero arbi∣trio.
• * 1.82

  The second sub∣ject of medita∣tion, the Word of God.
• * 1.83

  Psal. 119 97
• * 1.84

  Manna nò•• solum sanita∣tem, sed & ani¦mum Judaeis conferebat. Josephus.
• * 1.85

  Senault. Treat. 7. disc. 5.
• * 1.86

  Bernard.
• * 1.87

  Theodoret.
• * 1.88

  Aug.
• * 1.89

  Chrysost.
• * 1.90

  ••regor. Moral.
• * 1.91

  The third sub∣ject of medita∣tion is man; his Creation, his body, his soul, his priviledges.
• * 1.92

  Plato.
• * 1.93

  More's de∣monstrat.
• * 1.94

  ••truth. Obser∣••at. 36. Cent. 2.
• * 1.95

  Ovid.
• * 1.96

  Ad coelestia magis rapia∣tur, ad terre∣stria minùs ca∣piatur. Colu∣mella l. 5. c. 9. Ecce pul∣chrum lapi∣dem, putre ca∣daver tegen∣tem. Gasp. in Heraclito. Homo bis cre∣atus, 1. Semi∣naliter, seu causaliter. 2. Formaliter, seu visibiliter. Aug. de Genes.
• * 1.97

  Lumb. sent. l. 1. distinct. 3.
• * 1.98

  Nòn credo id praecipit, ut membra no∣stra aut statu∣ram figuramve noscamus; ne{que} nos corpora sumus; ne{que} ego tibi dicens hoc, corpori dico; cum igi∣tur corpus quasi vas est, ut aliquid ani∣mi receptacu∣lum, ab animo quicquid agi∣tur, id agitur à te. Cicer. Tusc. quaest. 1.
• * 1.99

  Calvin Insti∣tut.
• * 1.100

  Aug. Solilo qu. c. 9.
• * 1.101

  Anselm. medi∣tat.
• * 1.102

  Aquinas.
• * 1.103

  Mirari noli, si ea quae dese∣ruit superio∣rem, paenas patitur per inferiorem. Aug. de verbis Apostol. Serm. 12. B^p Pilking∣ton in Haggai. Vide Theodor. Graecor. affect. curat. Serm 4.
• * 1.104

  The fall of A∣dam the fourth subject of medi∣tation. Com∣purationes multas. Arias Montan. in La∣tina versione.
• * 1.105

  Aug l. 11. ad lit. c. 3.
• * 1.106

  Causin. Histor. sacr.
• * 1.107

  Rom. ••▪ ••0▪ 〈…〉〈…〉 8.
• * 1.108

  This is that which our fa∣bulous Poets have shadowed unto us, in the tale of Pando∣ra's Box, which she opening through her cu∣riosity, filled the whole world full of all man∣ner of diseases.
• * 1.109

  Si nòn peccas∣set Adam, nòn erat ex∣poliandus cor∣pore, sed su∣pervestiendus immortaliter. August.
• * 1.110

  Ball's Treatise of meditation.
• * 1.111

  〈◊〉〈◊〉 fifth subject meditation is 〈◊〉〈◊〉 nature of 〈◊〉〈◊〉 &c.
• * 1.112

  〈◊〉〈◊〉 ••s a spot.
• * 1.113

  Ad incu••ien∣dam horro∣rem a pecca∣to, tanquam à re immundâ. Musculus.
• * 1.114

  Sin is folly.
• * 1.115

  1 Sam. 25.25.
• * 1.116

  He doth not ••ean that sin had abolished the substance of their hearts, secundum esse naturale, but perverted and spoiled the qua∣lities thereof, secundum esse morale.
• * 1.117

  Sin is a bur∣den.
• * 1.118

  Ecclus. 22.
• * 1.119

  Quest.
• * 1.120

  Resp.
• * 1.121

  Elementa in loco proprio nòn ponde∣rant.
• * 1.122

  Sin is a debt.
• * 1.123

  Sueton.
• * 1.124

  Vega in Psal. 32.
• * 1.125

  Struth. observ. Cent. 2.
• * 1.126

  August.
• * 1.127

  Chrysost.
• * 1.128

  Bernard.
• * 1.129

  Psal. 19.12.
• * 1.130

  The sixth sub- of meditation, the sufferings and death of Christ.
• * 1.131

  Nos in Adamo immortalitate malè usi ut moreremur; Christus mor∣talitate benè usus est ut vi∣veremus, Aug.
• * 1.132

  Sicut dormi∣entis Adae co∣sta detrahitur, ut conjux ef∣ficiatur, ita & Christo mori∣enti de latere sanguis effun∣ditur, ut eccle∣sia construatur communican∣tes namque corpori & san∣guinis effici∣mur ecclesia Christi conjux August.
• * 1.133

  Joh. Wall Serm. in Heb. 9.12.
• * 1.134

  Acceperunt justi, nòn de∣dere coronas, & de fortitu∣dine fidelium nata sunt ex∣empla patien∣tiae, nòn data dona justitiae. Leo.
• * 1.135

  Christs wounds are blew with grief, and shi∣ning with love, therefore by the opening of his wounds we ought to en∣ter into the se∣crets of his heart, Gerrard Meditat. 7.
• * 1.136

  Bernard in Cantic.
• * 1.137

  Nil adeò gra∣ve est, quod nòn aequani∣mitèr tolere∣tur, si Christi passio ad me∣moriam redu∣catur, Gregor.
• * 1.138

  Sic modo quae fuerat vita contempta manente, Fu∣neribus facta est nunc pri∣tiosa suis. Martial.
• * 1.139

  The seventh subject of me∣ditation is the Resurrection of Christ.
• * 1.140

  Joh. 20.19.
• * 1.141

  Marlorat. ad loc. Aretius. Boetius.
• * 1.142

  D^r Fulk.
• * 1.143

  Creatura ces∣sit Creatori, Beza. Calvin. Cyril. Polan. Synt. p. 419. Calv. Instit. l. 4. c. 17. Sect. 19.
• * 1.144

  Quest.
• * 1.145

  Resp.
• * 1.146

  Vulnerum sig∣na, virtutum insignia. Aquin. Euseb. Emiss. Perkins in Symbol.
• * 1.147

  Object.
• * 1.148

  Resp.
• * 1.149

  Marlorat. ad loc.
• * 1.150

  D^r Sibs Serm. on Ioh. 20.16. Vide B^p An∣drews Serm. in loc.
• * 1.151

  Aretius ad loc.
• * 1.152

  Calv. ad loc.
• * 1.153

  Bellarm.
• * 1.154

  The eighth sub∣ject of medita∣tion is death.
• * 1.155

  Mortale du∣plicitèr voca∣tur; viz. vel quod naturae necessitate mori oportet, vel quod pec∣cati merito mori potest. Quod quicun∣que dixerit, Adam primum hominem, mortalem fa∣ctum, ita ut si∣••è peccaret, sive nòn pec∣caret, more∣retur in cor∣pore, hoc est, de corpore exiret, non peccati merito ed neessitate naturae, Ana∣thema sit, Concil. Melevit. cap. 1.
• * 1.156

  Vid. Polan. Syntagm.
• * 1.157

  Lumb. Sent. lib. 2. Distinct. 9.
• * 1.158

  Object.
• * 1.159

  Resp.
• * 1.160

  Stella de con∣tempt mundi.
• * 1.161

  Gerrard Medi∣tat. 43.
• * 1.162

  Drexel. consi∣derat. de aeter∣nit.
• * 1.163

  Nil sic revocat a peccato, quam frequens mortis medi∣tatio, August. Nebrissens. Dec. 2. lib. 3. cap. 1.
• * 1.164

  Cùm igitùr mortem nòn meditamur, molestior vitae finis expe∣ctandus nobis est. Diogenes in Epist. ad Mo∣nemum.
• * 1.165

  Sicut cibis omnibus panis utilior est & magis necessa∣rius, ita prae∣stat omnibus operibus mor∣tis cogitatio. Climacus Grad. 6. de discret.
• * 1.166

  Mons. Goulart. Viel.
• * 1.167

  The ninth sub∣ject of medita∣tion, The small number of them that shall be saved.
• * 1.168

  August. de verb. Domini in Mat. 13.
• * 1.169

  2 Esdras 8.1.
• * 1.170

  Priorw.
• * 1.171

  Vide Aquin. Ainsw. & Mol∣ler. in Psal. 14.1.
• * 1.172

  Object.
• * 1.173

  Resp.
• * 1.174

  Multi salva∣buntur, & pau∣ci, multi sim∣plicitèr, pauci comparativè, pauci compa∣ratione peritu∣rorum, multi in societate Angelorum. Aug. Serm. 32. de verb. Do∣mini.
• * 1.175

  Gualter. in Luk. 13.
• * 1.176

  Greg. Nazianz. ad Arian. & de seipso. Orat. 24.
• * 1.177

  Aug. in Psal. 39.
• * 1.178

  Bellarm. de Eccles. milit. l. 4. c. 7.
• * 1.179

  Hell the tenth subject of medi∣tation.
• * 1.180

  Nunquàm erit homini pejus in morte, quam ubi erit mors sine morte.
• * 1.181

  A certain Ruf∣fian oft assault∣ed a chast La∣dy to satisfie his lust, with many protesta∣tions that she was the only creature whom he loved so well, as for her sake he would undertake any task, though never so tedi∣ous: and being earnest with her to try him, she bade him, but one hour hold one of his hands in the flame of the candle, that was burning before her: hear∣ing his doom, he discontent∣edly replied, that the request was unreasona∣ble; is it so said she an unreaso∣nable suit that you for my sake should endure but an hours pain, and haz∣zard but one limb, and is it not more unrea∣sonable, that I for your sake should hazzard the finall losse of my soul and body to be tor∣mented in Hell fire for ever.
• * 1.182

  Dives in infer∣no cogente in∣opia, us{que} ad minima peten∣da perductus est, qui sua te∣nacitate ad minima negan∣da pauperibus restrictus est. Gloss. in Iob 27. Ibi dolor per∣manet, ut affli∣gat, & natura perdurat, ut sentiat, quia utrum{que} non deficit, nec poena de fici∣et. Aug. Et sic morien∣tur damnati, ut sempèr vi∣vant, & sic vi∣vent, ut sempèr moriantur. Bern. meditat. c. 19.
• * 1.183

  Suetonius re∣ports of Tib. Cesar, that be∣ing sought to by an offender to hasten his pu∣nishment, he an¦swered him, Nondum te∣cum in gratiam redii: so if one of the damned, after many thousand years burning in Hell should entreat for a speedy death, God would answer him in the same manner.
• * 1.184

  Kempis de imi∣tat. Christi.
• * 1.185

  The last subject of Meditation, the glory of Heaven.
• * 1.186

  Aug. Soliloq. c. 35, 36. Aug. Mannal. c. 7, 8. Bern. Medit. c. 4.
• * 1.187

  Jo. Wall. Serm. in Mat. 25.21.
• * 1.188

  O beata visio, videre Deum in seipso, vide∣re Deum in nobis, & nos in ipso. Bern.
• * 1.189

  Tantum gau∣debunt beati, quantùm ama∣bunt, tantùm amabunt, quantum cog∣noscent De∣um. Aug.
• * 1.190

  Senault. Treat. 8. Disc. 8.
• * 1.191

  Gen. 13.14, 15
• * 1.192

  Heb. 10.34.
• * 1.193

  Joh. 14.2.
• * 1.194

  Tu Galba quando{que} im∣perium degu∣stabis.
• * 1.195

  Cibus viato∣rum, salus bea∣torum. Fulgent
• * 1.196

  Psal. 130.6.
• * 1.197

  Ambros. in Psal. 36. It is good to set our souls in or∣der every morn∣ing, perfuming our spirits with some holy medi∣tations. D^r Sibs.
• * 1.198

  Cicer. Tusc. quaest. l. 4.
• * 1.199

  Chrysost. ad po∣pul. Antioch. Hom. 42.
• * 1.200

  Chrysost. in Gen. Hom. 30.
• * 1.201

  Animae viati∣cum est medi∣tatio. Bern.
• * 1.202

  O sancta ani∣ma, fuge publi∣cum, fuge do∣mesticos, an nescis te vere∣cundum habe∣re sponsum, &c. Bern.
• * 1.203

  Resp.
• * 1.204

  Resp.
• * 1.205

  Io. Downham's guid to godli∣nesse.
• * 1.206

  Resp.
• * 1.207

  W. Strong. Serm. at West∣minst. 1652.
• * 1.208

  Gers de monte contemplat. part 3. c. 43.
• * 1.209

  Mala mens, malus animus.
• * 1.210

  Psal. 119.97.
• * 1.211

  Iter tuum ad coelum volua∣tas tua, gradus tui, affectus tui: ambulas affe∣ctibus, nòn pe∣dibus, accedis ad Deum amando, rece∣dis negligen∣do; stans in ter∣ra in coelo es si diligas De∣um. August.
• * 1.212

  Sicut in aquis ignis durare nòn potest, ita nequè turpis cogitatio in corde Dei amante. Mar∣cus Heremita.
• * 1.213

  As in a race one Charet hin∣dreth another in the way stop∣ping the path, even so earth••y cogitations hin∣der heavenly when they have gotten the start. Macarius. Ita sarcina se∣culi veluti somno assoler, dulcitèr pre∣mebar, & co∣gitationes qui∣bus meditabar in te, similes erant conati∣bus expergis∣ci volentium, qui tamèn su∣perati soporis altitudine re∣merguntur. August.
• * 1.214

  Cogitatio vaga incessa semper hùc & illùe di∣vertit. Hugo in lib. de Area mysticâ.
• * 1.215

  Meditatio sine lectione erro∣nea, sine orati∣one infructuo∣sa. Bern.
• * 1.216

  Noah is com∣manded to make a win∣dow in the top of the Ark, and a door in the side of it, a win∣dow is for the eye to look out at, a door is for the whole body to go out; and he that will ever be a good Christian, must not only make a window for con∣templation, as Daniel did, at which he pray∣ed thrice a day, but a door for action, as Abra∣ham did, at which he sate once a day: at the window of meditation he must contem∣plate with a good heart, at the door of acti∣on, he must go out to bring forth fruit with patience. Matt. Stiles.
• * 1.217

  Object.
• * 1.218

  Resp.
• * 1.219

  Sicut nullum est momentum in quo homo nòn utatur Deo, sic nul∣lum esse debet momentum, quo eum prae∣sentem nòn habet in me∣moriâ. Hugo l. 3. de anima. Babingt. in Num. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Aug. de civ. Dei l. 21. c. 6. Aquin. in Joh 5.
• * 1.220

  Fenner de me∣ditat. Dan 12.4.
• * 1.221

  Activa vira ha∣bet solicitum cursum, con∣templativa gaudium sem∣piternum. Prosper. l. 1 de contempl. virâ.
• * 1.222

  Quae alii di•• pariendo levia faciunt, sapiens levia facit diù cogitando. Charron. de sa∣pient. Psal. 119.150, 151.
• * 1.223

  Psal. 94.12, 14.
• * 1.224

  Ier. 33.24, 25, 26.
• * 1.225

  Meditate seri∣ously on such things as may serve actually to convince thee of the unfitnesse and unreasona∣blenesse of thy yeelding to the sin to which thou art tempt∣ed, and of the mischief that may come by yeelding. When we muster up such thoughts, we levy store of good souldiers which will fight with us, and for us, and do us good ser∣vice while we are under temp∣tation: by this means alone (with God's grace accompa∣nying) have many servants of God held their own, when the Devil would have killed them. Hoord. Serm. in Ephes. 4.30.
• * 1.226

  Aug. in Psal. 48. Hom. 16. Aug. in Psal. 41.
• * 1.227

  Aug. Confes. ••0. c. 2.
• * 1.228

  Gregor. in Iob.
• * 1.229

  Pet. Mart. in 1 Sam. 1.12.
• * 1.230

  Struth. Observ. 87. Cent. 2.
• * 1.231

  Luk. 9.33.
• * 1.232

  Contemplatio dicitur cibus in hâc vitâ, ubi in sudore ves∣cimur pane nostro; potus in futurâ, ubi liberè & sine dolore sumi∣tur; ebrietas in ultimâ, cùm animo recepto corpore con∣gaudebit. Bern. Sent.