not this the act of an imperious whorish woman as God himself doth phrase it Ezek. 16. 30. and do but read that Chapter and you shall see whether you have not a bused all the blessings of God more then they did They spent them in honour to and in worshipping of Idols and can one make a baser Idol in the world to fall down and worship it then ones self 4. Let us consider what are the remedies of this sin 1. Consider how much hell there is in thy heart what a base and vile wretched nature thou hast Consider what the Scripture speaks of men in their natural condition and be sure the Scripture which was written by the Spirit of God doth not use to do as those vain men do who when they praise or dispraise care not whether their expressions are true or false so they be high enough and they rather strive to speak as much as they can as then much as they ought Surely whatsoever the Scripture hath spoken is made good to the utmost by those that are in hell and would by every man on earth did God withdraw his restraining sanctifying grace and were those sparkes of hell fire that is in every one by nature blown up to a flame and heightned by those sufferings that are there inflicted 2. Consider how little good and how much corruption there is in our best actions from what carnal grounds and for what carnal ends we perform our holy duties surely there is more sin in our best actions then ever yet we have discovered in our greatest abominations Do but meditate upon those several considerations set down in the meditation of our sins it will be a great preservative and remedy against pride Lastly Resolve with thy self never unless the glory of God may be thereby advanced to speak or do any thing that may cause others to have high thoughts of thee or at least not to that end what-ever good duties thou dost whether of prayer or alms c. do them as secretly as may be Let not thy left hand know what thy right hand doth Though thou art exceedingly to be humbled for thy sins because they offend and dishonour God and scandalize Religion yet let not this at all trouble thee that thereby the esteem that men have of thee is much abated To conclude pray earnestly as if thou wert to pray for thy life for it is thy life that God would humble thee desire God to afflict thee or use any means that he would sanctifie to that end and when thou hast finisht thy Meditation consider what passage hath most affâ—cted thee and keep it in thy thoughts that by of ten thinking of it thou mai'st be humbled and made to be of a poor and contrite spirit that God may delight in thee and that thou mai'st delight in him Now to the King eternal the immortal invisible and only wise God be honour and glory for ever and ever Amen Meditat. I. Of the end for which we were Created Preparation 1. BE convinced of and affected with the presence of God 2. Desire of God to assist thee with his Spirit Considerations 1. Consider God did not create thee for any need he had of thèe for though thou shouldest doe all that he commands thee thou art an unprofitable servant to him but thou comest wonderfully short of doing what God commands but only to declare and exercise his bounty and goodness to thee in bestowing upon thee his grace in this life and his glory in the life to come But as it is in Deuteronomy plainly set down Thou shalt love the Lord thy God wâ—th all thy heart and all thy strength and all thy mind and to this end he hath enriched thee with understanding to know him Remembrance to be mindful of him Will to love him Imagination to represent his benefits to thy thoughts eyes to behold the wonders of his works and a tongue to praise him c. 1. Thou being fully convinced of this thou wilt plainly see that it evidently follows which is the next thing to consider that whatsoever is contrary to this end that hinders thee in or from knowing loving serving and enjoying of God must be avoided and abhorred as the greatest mischief that can befall thee in the whole world 2. The second thing that plainely follows from this is That thou shouldest be little or nothing troubled for the loss of any thing which though thou losest thou maist notwithstanding serve God thou mai'st lose thy riches and yet thou mai'st be holy therefore thou must not mourn nor grieve for the loss of friends of health c. 3. Nor must thou much desire and endeavour for those things which no way further thee in this great business of knowing serving and following God but they are to be accounted superfluous and frivolous 2. Consider the folly and madness of those who live no otherwise then as if they had been created for no other end then to drink and eat and sleep and dance and game or to get riches or such like fooleries Certainly if these people were asked whether they did in their consciences think that God created them that they might spend their lives in dancing c they could not say yes None can imagine that have any understanding that at the day of judgement God will ask them why they did not dance more and game more and gain more riches 3. Consider seriously with thy self whether thou livest suitable to the end of thy Creation think with thy self that when that time which thou spendest in eating drinking sleeping recreation visits vanities is taken from thy life what a small piâ—tance is left for God and for the works of thy particular calling nay thy sleeping eating drinking recreation should all be done some way or other to enable and fit thee the better for the service of God but alass how seldome is it that thou hast thought of fitting thy self for Gods service by eating drinking c. Nay how many times hast thou made thy self unfit for Gods service by such things Now before thou goest any further be fully convinced of these truths and if any scruple should remain which cannot though a man be but truly rational argue and pray them away for though it may be some Objections may be too hard for thy arguments which notwithstanding seldome comes to pass since thy consideration must be of truths so plain evident and obvious which all grant yet no scruples will be too hard for thy prayers Affections 1. Be ashamed and confounded within thy self that thou hast lived so contrary to thine own Principles and that thou hast minded that little or nothing in doing of it as a thing by the bye which if now thou dost but seriously think of it thou plainly seest to be the main business of thy life saying thus Alas O my God what did I think of when I thought not of thee What was I mindful of when I forgot thee Alas
of Gods knowledge it self but thus that God is much more offended with us if our carriage and frame of heart be more irreverent and unholy in the time of prayer and Meditation then at such times as we are in the works of our particular calling 3. We may consider with our selves that Christ doth actually behold us especially in these duties of holiness for it is not the distance of place that doth hinder Christs knowledge and exact observing of us Little did Nathanael then think that Christ saw him under the Fig-tree Nathonael did not see Christ nor was he corporally present then yet Christ beheld Nathanael when he prayed so Christ beheld Stephen before the heavens were opened and the opening of the heavens was not that that thereby Christ might be enabled the better to behold Stephen but that Stephen might thereby be the better enabled to see that Christ looked on him without all controversie God knows and observes with what reverence faith love c. we pray for else our prayers would be in vain and our faith also vain for how could he give us according to our faith if he knew not how much our faith were If the inward frame of our hearts were not observed by him then an hypocrite that hath better expressions should get more by his prayers then a true Nathanael that hath a better heart 4. Suppose that thou hadst lived in Christs time or suppose that Christ were now in England consider with what joy reverence and confidence thou wouldest go to him for the pardon of thy sins or for any other mercy thou stoodest in need of Thou maist go so to him now his distance from thee in respect of corporal presence doth not make him less able to know thy wants or hear thy prayers nor his being now glorified makes him less willing to grant them then if it were bodily present in the room with thee in the form of a servant as he was once at Jerusalem the glory of Christ doth not hinder his love and goodness for Christ is the express Image of his Father and Gods Attributes do not not hinder one another The Majesty of God doth not set bounds unto his goodness and make that finite nor doth his goodness make his Majesty less glorious his goodness makes his Majesty more amiable and his Majesty makes his goodness more wonderful So neither doth the exaltation of Christ cause him to abate any thing of his goodness unto his people but if any way his Love be altered it is by being made more then it was and when Christ was upon earth you must have come to him by Faith or you could obtain no mercy from him and by faith though he be in heaven you may obtain any mercy now You may consider any one or two or more of these considerations until your heart be so convinced of and affected with the presence of God that you may thereby be the better fitted for the carrying on the duty of Meditation more effectually CHAP. VIII Concerning the Preparatory Prayer that is to be used before Meditation THE next Preparatory consideration is Prayer and it is to be performed in these words or to like purpose Lord my design in this Duty of Meditation is not to be an hour sequestred from Worldly Employments for that were to be idle an Hour and to encrease my Sinnes not my Graces but my Business at this time is to be so convinced and affected with those spiritual Truths revealed in thy Word that I may fully resolve by thy strenghth and power to reform my Life because I can neither understand the things that belong to my peace nor understanding them be convinced of the certainty and truth of them Nay Lord though my understanding be enlightned yet without thee mine affections cannot be enflamed I can neither know resolve nor perform what is good without thee for from thee comes both the will and the deed of thy good pleasure I beseech thee Lord that thou wouldest give me thy grace to make conscience of performing this duty with my whole strength and not carelesly and perfunctorily And Lord do thou enlighten me with and convince me of thy Truths and so affect my heart with the love of holiness and hatred of sin c. that I may thereby be enabled fully firmly notwithstanding all the opposition that the flesh world or devil can make to run the wayes of thy Commandements with joy and with speed and when thou hast wrought in me the will so to do give me also the deed and that I may not trust to the strength of my resolutions but to the continual gracious assistance of thy Spirit for the performance of those things that through thee I shall resolve to do Holy and blessed God Christ hath sent me wishing me to come to thee in his Name for any mercies I stand in need of grant these things which I have begged for the Lord Jesus sake Amen This or a prayer to the like purpose thou art to put up unto God but it is to be done with thy whole heart for thou must know that it is by the strength which thou shalt get from God by prayer whereby thou shalt be enabled to perform this or any other duty profitably for it is he that teacheth us to profit he that begins a holy duty without God will end it without God also It is a dangerous thing to think that we can by our natural parts Learning or by the strength of Grace already received without Gods further assistance perform any thing that can please God or edifie our own Souls For though our Mountain be made strong yet if he shall hide his face there will be trouble We may with much more Sense say Now the Sunne shines so bright and the Air is so clear that now we can do well enough for a while though the Sunne be Eclipsed then to say though our Hearts be never so much inflamed with the love of God Now we are so filled and inflamed by his Love we shall do well enough by our own strength for at the present we need not Gods further assistance Give us but Fewel Matter to Meditate of and we shall be able to continue and encrease our flames Do not count it a Burthen but a Mercy and Priviledge that God hath necessitated and commanded thee alwayes to draw strength from him CHAP. IX Several Rules for managing the Duty of Consideration 1. THey must be plain Considerations not intricate and abstruse For the main end of meditation being the affecting of our heart and resorming of our lives and not informing of our understandings our considerations should be so plain that they may be without difficulty understood 2. It must be certain and evident not controversial and doubtful For the end of Meditation is not properly to encrease our knowledge but to improve our knowledge 3. Much less should our considerations be Curious and Nice Speculations or if we choose any
Book by reading whereof to help our Meditation we must not choose such as are filled with flourishes and Rhetorick for let a truth be drest never so curiously the Wit and Eloquence wherewith the Truth is clothed leaves the Truth before it comes to the heart as some Meats that are made in curious works are spoiled of all those curiosities before they come to the stomack and the Bee lights not upon the Rose which hath the freshest colour and the sweetest smell but upon the Thyme that is an Herb of little beauty Besides Eloquence to them that Meditate is much like Pictures in Books to Children they neglect their Lesson to look on their Pictures they will be looking on their pictures while they should be getting their Lesson So the fancy will be playing with the Eloquence when the heart should be feeding on and affected with the truths we read The less time the Truth stayes in the understanding the better for the work of the understanding in this business is not to retain but to convey the Truths to the heart As Physicians use when they are to give Medecines to Cure any Disease in the Bladder ' they give such as may soonest come to the part affected for if they stay by the way they lose their vertue before they come to the part which they shou'd cure So if the Understanding shall stay dallying with the Eloquence or searching out the meaning or certainty of the Truth it considers any long while the heart will lie cold and unaffected all that while It is somewhat like that Story concerning Musiâ—ians that were to play before the Emperor of the Turks who were so long tuning their Instruments which they should have done before that he would not stay to hear their Musick Therefore let the Truths you consider of to raise affections be plain certain nourishing 4. The fourth Rule is that in case any doubt ariseth upon a plain known Truth for Satan will be subject to cast in doubts against the most evident Truths then do as the Arch angel did with Satan you may enter the Lists with Satan and it may be when you have a little considered and disputed the matter the mist may vanish and the Sun shine clear and Satan being resisted will presently fly but if Satan shall still wrangle and your Blasphemous Doubs shall not be removed then dispute no more but say as the Arch angel did the Lord rebuke thee Satan As a woman that is attempted to be ravished will strive and struggle a while and if she findes that she can quickly get loose she flies but othewrise she cries out for help The Arch angel first disputed but when that would not speedily prevail appealed unto God To this purpose it is good to be exceedingly well grounded in Truths from the word of God for that is the Sword of the Spirit and that by which our Saviour silenced Satan in all his Temptations 'T is a dangereous thing to dispute with Satan by Humane Reason we must put on the Armour of God if we will be able to stand in the evil day of Temptation and when all is done to stand 5. The fifth Rule is that we should not over-multiply our Considerations but as soon as by considering of the Truths of God we find our hearts strongly affected â—hen we are to pass over that part but this Caution must be observed that we must not as soon as we find our heart never so little affected leave off our Considerations The Bee will not go from the Flower so long as any Honey is easily drawn out of it and indeed it is a Temptation which the people of God ought to take notice of That Satan is subject to make one pass over Duties before we have drawn half the strength of them as for Example When we are confessing of our sins as soon as ever our hearts begin in the least measure to be humbled be fills them with joy such joy may generally be suspected to be from Satan or our own naughty hearts not from God Corn when it springs up too fast and grows rank Husbandmen cut it down a Corrosive that is laid on to eat dead flesh must not be taken off as soon as it begins to smart the Wheat in the stony ground did soonest spring up We should let our Considerations take deep Root and not passe over to affections and resolutions as soon as ever they take hold of our heart but it is alwayes to be remembred that in case our affections be very much inflamed as soon as ever we begin our Considerations we are to yield to the Inspirations of God and to follow the leading of the Spirit for this Method that is set down is not to bind up and limit the extraordinry working of the Spirit of God but if our hearts be only a little moved we must do as I have said not leave blowing the fire as soon as ever it begins a little to be kindled for green wood for such are we in spiritual matters will suddenly go out unless it be very well kindled CHAP. X. Concerning Affections KNowledge is for Consideration and Consideration is to raise Affections and the end of Affections are Resolutions as the end of Resolution is Action and the reforming of our lives Our affections are various according to the Subject we Meditate of Sometimes we admire Gods goodness his Majesty his Wisdom Sometimes we admire and wonder at our own folly and madness that we should live so contrary so our own Principles that those truths that God revealed unto us on purpose that we might improve them to our eternal welfare we should lay by as things forgotten useless As if one that had a Recit to cure the Stone and were convinced of the Excellency and Efficacy of it yet should make no other use of it but to read it over and lay it by Sometimes the affection is despising the World and abhorring our selves in Dust and Ashes sometimes Sorrow sometimes Joy Love Fear c. which you may find abundantly in the Psalmes of David which were but Davids Meditations though not in this Method Now aâ— soon as our affections are much stirred and raised it is time to pass over to resolutions CHAP. XI Rules Concerning Resolutions 1. LEt your resolutions be firm and strong not sleighty let not them be Velleities or wishes but resolved purposes or Determinations Do not say with thy self Well I see very well that the wrath of God comes upon the Children of disobedience and I must to Hell or leave my taking the Name of God in vain I do not well to swear and I wish I could leave it but say thus with thy self I am resolved by the blessing of God whatsoever comes of it to leave my swearing There is no dallying with God nor giving a faint denial to sinne I have heard of one who hearing the sin of swearing spoke much against by some in whose company he was observed their
desires and endeavours CHAP. XII Directions for Vows NOw because Vows do very frequently especially in young beginners follow upon resolutions and because that very many pious and religious persons have been ensnared by rash Vows and after Vows it is not fit to make enquiry therefore I shall set down some Cautions of and Directions for Vows 1. As we have said concerning Resolutions let your Vows be rather against the occasions of sinne then against sin it self 2. When the subject of your Vows is of things indifferent in themselves 1. Take heed of making any perpetual Vow for the reason why you make any Vows against any indifferent thing as in drinking Wine c. It is because then it was a snare unto you but in process of time it may cease to be a snare unto you nay it may be a very great Snare and occasion Sickness or death not to drink it as in some cases hath happened 2. Let all Vows concerning indifferent things be Conditional and let these two constantly be two of the Conditions First That you will abstain from such a thing or do such a thing unless you shall be otherwise advised by some godly Minister or private Christian. I knew a Religious woman that had Vowed to Read many Chapters every day when she was unmarried she made this Vow but afterwards in the time of her lying in and other Weaknesses the Chapters were so many that the did much endanger the losse of her sight and the neglect of all other duties when her poverty and family grew great Now had she added this Caution to her Vow she might have been delivered out of that snare and though it be true that in many cases a Vow may be dispensed withall when we cannot keep it without sin as in this case one hath vowed a weekly secret Fast ones Health or Child with which one goes will certainly be destroyed by it yet if it be but an inconvenience though a very great one it will not release one from ones Vow Now the reason why I add that condition unless some Minister or for want thereof some other godly Christian shall otherwise advise is because the several cases that may happen are so various that it is impossible to specifie them all or think of them all and very difficult to judge of them all when we make the Vow And moreover if we should leave it to our selves we should be too partial for as when our Consciences are much touched for our sins we are subject to be too violent in our spiritual revenge so in a little time when that pang is over we are subject to be too indulgent to our selves therefore it is better to say thus Lord I do vow unto thee that I will keep every week a day of Humiliation or that I will not drink any Wine this three moneths next following unless some such occasion shall be That if it had then been or then thought of when I made my Vow that such or such or some other godly Minister would had I consulted with him then wisht me not to make that Vow then to say I will do this or that unless some such occasion be that were the Vow to be made again I would not make it 2. Add this Caution viz. If I remember it I will not drink Wine this moneth the reason is because if you drink Wine though you did not think of it you sin if your Vow be absolute but if it be with that condition it is not a sin and yet by adding that condition we give our selves no liberty since it is not in our power to forget it The next Caution concerning Vows in indifferent things is this add a penalty upon the breach of your Vow which penalty is not added by way of hope of Satisfaction that 's gross ignorance and Superstition but it must needs run thus I will spend half an hour an hour a day in Prayer for the Church to the end of this moneth or else give so much to the poor and in such a case if we do either we sin not the reason why we should add a penalty to it because some inconveniencies may be so great that it would bring some very great mischief upon us and then we have liberty to take the other part of the Vow viz. And now this penalty must 1. Not be two light and trivial but it must be of such consequence that it may be a Tye upon us and yet not of so great weight as if it should happen it might prove some great inconvenience to us For a rich man to say he will give 6 d. to the poor is not considerable and yet the same may be to heavy a Burthen for one that is very poor to give The next Rule is Let this penalty be alwayes of something that is Materially good as giving to the Poor spending some time in reading of Scripture for as for Popish Penances as whipping Pilgrimages and such like they are unprofitable and ridiculous The next Rule is Let this penalty be alwaies some holy Duty that is most contrary to thy Master sin as if thy Master sin be Covetousness let it be Alms if it be voluptuousness let it be fasting with prayer or abstaining wholly for a time from that wherein thou most delightest c. The next Rule is Let your vows be rather against the outward then the inward acts of sin rather against speaking angrily then being angry for though inward acts of sin are worse yet they are not so much in our power The next Rule is if your vows are concerning doing holy duties it is better to vow to spend some time in reading holy Scripture or such like then to read so many Chapters for thou wilt be tempted to read them over too fast that thou maist have ended whereas if it be so much time that thou hast resolved to spend thou wilt not be so subject to this temptation CHAP. XIII Rules for the concluding of Meditation 1. THou art earnestly to beg of God strength to perform whatever thou hast resolved to do in his service This must be done fexvently though briefly and humbly proceeding from an earnest desire to do what thou hast promised and resolved and also from an humble sense of thine ability to perform it 2. The second Duty is Thanksgiving if thou shalt perceive any heavenly warmth of love or Spiritual hatred of sin or any other Spiritual effect wrought in thy heart thou art to give God the glory and not to rejoyce in thy self but in the Lord but thou art to rejoyce with trembling knowing that if thou art puft up though thou hast the will to do good wrought in thee yet if thou provokest him he can stop it that thou shalt never be able to do what thou resolvest to do The first is an humble acknowledgement of our failings in the performing of this duty For if we were not green wood that love which is now but a
which do speak of the sinfulness of sin or of the Majesty of God and his terrible Wrath executing judgements upon sinners all which serve rather to terrifie a poor drooping Soul then to comfort it but let him rather Meditate upon those Scriptures which do speak of the merciful nature of God of the full satifaction of Christ and of his great love to poor sinners as to Paul Manasses Mary Magdalen and some such other great sinners whom God hath pardoned 5. Let your meditations be suitable to the Ordinances that you are to be made partakers of as if you are to receive the Sacrament Then meditate upon your preparatory concomitant and subsequent duties Meditate upon the love of God the Father upon the love of God the Son Jesus Christ consider the excellency of his person the greatness of his sufferings and how valid they be to the satisfaction of Gods Justice and so likewise to consider of the excellency nature and use of the Sacrament So if thou hast a Child to be baptized consider the Duties and promises of belonging to that Ordinance the Duties thereof belonging to thee for the present but to the Child for the future 6. The Scripture is not to be meditated on as it is to be read There is no part of the Scripture but what is to be read by us but there is a great deal of Scripture which cannot be a fit Suject for us to meditate upon but such as I shall mention though there be many parts of Scripture besides which may be fit proper Subjects for us to meditate upon but these most especially as the Psalms of David many Chapters of the Proverbs of Solomon some choice places of the Canticles most of the Holy Gospels and most of the Epistles Something of the Revelation and then all promises in general and that for two Reasons The one is because the Promises themselves put us upon the Duty and then the promises bring Comfort Far be it from us to despise the Consolations of our heavenly Lord Meditate also upon the holy and blessed Commands of God and the Examples of Saints and let this be your Meditation to say thus within your selves Why should Abraham love God or David love God more then I Why should the Angels love God more then I God hath forgiven me thousands of Iniquities and transgressions but never forgave the Angels one When thou readest holy Examples of the Old Testament you may see that not only such and such things are feasible but that with far less help it was done then now we in these Gospel times have to do it with 7. Let Christ be very much the Subject of your Meditation when I consider the whole business of the worship of God from the beginning of the World to Christ and how God doth acquiesse in Christ and that the highest Angels desire to know him I fully conclude that Christ is wonderfully worththy to take up our thoughts our chiefest love and our greatest joy so that the question will not be whether Christ be worthy of our love but rather whether our love be worthy of Christ and as the other so this is unquestionable and of doubt that it is not Instances OF Solemn Divine MEDITATION Meditation I. ALas my God I am in a sad condition mine afflictions grow daily upon me and that which is mine unsupportable misery my corruptions grow faster upon me then my affliction What before made me weep will not now make me sigh The heavy burthen of a great abomination doth not lie upon me so much as before I was oppressed with a vain thought in my prayers Alas Lord alas I am undone alas my Corruptions have almost made me love them and make me weary of Duties and careless of Graces My joyes are gone and my sorrows are gone that were suitable to thy Word and now my joys are but the laughter of Fools and my sorrows are Carnal Sensual and more of Hell in them then of Heaven and as now I can scarce tel my sorrows so have I scarce any sorrow to tell I have sate down and wept to consider the great decayes of holiness in me but now I can see my God going from me and when as now he is even out of sight mine eyes are as dry as my heart is hard Alas Lord if thou wilt not return thou wilt lose a poor Soul that hath loved thee and is somewhat troubled Now poorsad Soul that it is so wicked as it is Meditat. II. Lord thou seest the strange distempered temper of mine heart and Spirit ah blessed God I should take more comfort if I should see my heart-blood running forth before mine eye then to see mine eyes so dry and my heart so hard I have worn out almost all Motives to holiness they now take no impression in me which before were too strong for me to bear they ravisht me which now do not move me I scarce ever go to Prayer but I have enough and too many Spiritual complaints to employ it to express If every day I had not just cause to bewail a continued decay of Grace I might have some respite of my griefs But what shall I now do VVhen every day shall bear witness against me and every night my sin shall go to bed with me and lie in my bosome and rise in the morning more strong then at night Ah when my former holy life shall be more terrible then others wicked lives when my former prayers shall be like the Gall of Asps unto me VVhen those Duties which should be my comfort are my terrour Alas what can my poor Soul do when my present sins and my past duties which of them are the heaviest burthen unto me I do not know what shall I do When I consider these things then the thoughts of the affliction that lies upon me makes me weep a tear or two and my vain heart my deceitful heart would perswade me that I weep for my sins Those in desertion are in a blessed condition to me they are sad and I am miserable I am guilty of that which their Consciences do but accuse them off Alas have I my communion with God my sweet Communion and the power I had to prevail with him for any mercy almost that I prayed for now I can pray and pray and pray and go away without a blessing I can almost be content to be wicked Thou knowest mine heart or else my tears would deceive thee as well as me If they are worldly thoughts that have estranged me from thee thou knowest how to cure me if mine utter impoverishings will cure me let me be as poor Job if thou wast not such a Physician as thou art I was past cure Meditat. III. Lord I am come now to power out my soul before thee and my tears in thy bosome to tell thee the sad thoughts and sorrows of my heart Ah my God in this bitterness of my Soul and with tears in mine eyes and pride
are gone out that were once kindled in me All the Fruit and Leaves and Boughs are stript from me there are all things to doe beside bare regeneration I am as an arm cut off so that it hangs only by a little skin a slender thread Lord this is my hope that my Corruptions and Satan that have quenched these flames that I have had shall never be able to quench this spark But alas that is a poor comfort that this is all my comfort that I shall not lose heaven though it be a thousand times too great a comfort for such a wretched sinner as I am to have It it nothing to lose all my comforts all my duties all my sweet Communion with thee or at least only so much of these remains as to keep me from being utterly cast off For one that had fared deliciously every day to come to have no more bread then to keep life and Soul together though he dies not yet he hath a miserable life Thus thus and far worse it is with me Meditat. IX I. I stood clear before thee O my God of those many sins of sencelesness under judgements fruitlesness under Ordinances mispending of time want of watchfulness of mine one wayes and for the appearing of the Lord Jesus Christ Only my sins of unkindness to the Lord Jesus Christ were enough to cause thee to take away thy Mercies from me I have heard and read the great Mystery of my Redemption of his being Scourged and Crowned and Nailed of his Bleeding and Dying for me of his great love and such things that if a Friend of this world had done or suffered the thousandth part so much his memory would have been precious Meditat. X. Ah my dear God thou hast been my God and therefore thou art my God how little can my Soul know by any thing that I now either do or feel I am fain to fetch Evidences and signs from actions done many years since My prayers and other holy Duties were Matter of more joy when I did them than now they have terrour in them Now I think I do them not as heretofore I have been assisted by thy grace Oh my lost Joyes and my lost Duties where I shall find you I know not the Joyes I had formerly and the great zeal of mine heart made me pray but now not out of feeling and zeal but for zeal and joy and I go from prayer with a sad heart and a hard heart My prayers come neither from my heart nor reach to my heart Oh my Lord Jesus Christ where are thy Motions and the Joyes of thy Spirit to work thine own work in me Why do I walk in this Valley of Tears not only without comfort but without grace I do even stand astonisht at my self to see the vast difference between my self now and when I was thine When the Candle of the Almighty shone upon my Soul and the Spirit of my God dwelt in me then sorrow and weeping flew away Alas I now have scarce any thing left me but carnal tears and one great cause of my grief and part of my misery is that I can weep no more sometimes indeed tears stand in mine eyes when I consider these things Lord give me Faith O give me Faith I feel a deal of Atheism in my heart Mine heart is so full of Corruption of all kind and all Degrees that I can feel no bottom of this stinking Ditch Mine imagination is divers times a through-fare for Satans blasphemous thoughts which my Soul abhors I may even sit down and spend the remainder of my wicked life in weeping and wailing and wringing of my hands and tearing off the hairs of my head My sad Soul may say to my God Art thou quite gone from me have all my hopes of thee been as dreams and empty shadows unto me and hast thou shown me so much of heaven and wilt thou make hell more terrible and bitter to me Shall thy sweet Mercies be turned into the Gall of Aspes to me not only to be bitter but deadly I have cause I have cause Lord to mingle my drink with my tears to water my couch with weeping Thou art too great a God to be dallyed withall and what do I else As our dearest Friends though we never so much delighted in their company while they were living yet we are afraid to be alone with them they are a terrour to us after the Souls have left their Earthly Tabernacles So my prayers while they were living prayers were a great comfort to my poor soul but now my prayers are without life and my Supplications are dead they are a terrour to me they look gashly upon me and I upon them Meditat. XI My dear God thou art not moved with words if we had the tongue of Men and Angels if we could speak as never man spake if our hearts meant no more than they do what would our vain words do I am ever weary of my life because of my Corruptions I can go no where nor do any thing but my coruptions follow me and tire me even out of my patience O that I could weep over my prayers to see how dead they are which way to turn I know not I have prayed a thousand times for another heart and yet mine heart is as hard as a stone and so full of hypocrisie Lord shall I cast away my confidence and lay down my weapons and put off mine armour because my corruptions are so strong and impetuous and deaden my very soul But alass what am I weary of not of my sins but of the accusations of my conscience that will not let me alone blessed be thy Name that I am troubled that I do not live holily Lord mine heart is entangled in the snares of the world blessed Saviour thou which hast overcome the world deliver me from the cares and love of the world Alass what good do my tears do me Dost thou bottle up such tears such puddle water in thy bottles let the bowels of thy compassion yern within thee towards my poor soul. it is full of sin but my sin is my sorrow though my sorrow itself is sinful if thou standest as a stranger to me I must give over my self for lost then I may say farewell prayers better to say farewel then to add to my former sins a greater guilt by defiling my prayers that are as Chariots to carry out my soul into the bosome of God What am I to stand against corruption or temprations I am no more able to overcome nay to resist them than to remove Mountains I have sinned away my joyes and sinned away mine hopes and even my God if thy mercies be not greater and what remains for my poor soul to do but to sit down in sorrow and even to mourn until my Soul be heavy unto Death It had been better for me that I had not been one to shew the way to others Nay but Oh my God that is best
Worm nay a Viper why doth he let thee hang upon his hand of Providence and not shake thee off into Hell fire As we walk we do not step out of our way to avoid crushing a Worm to death If we see an Adder or such a venomous Creature we go out of out way to destroy it God hath not dealt so with thee but when thou hast run from God he hath called after thee and would not suffer thee to perish though thou wouldest and when thou hast come against him with thy sins and thy rebellions he hath stood with stretched out arms to imbrace thee Are not these Miracles of Mercy O my Soul how many mercies dost thou receive from God even at that very time when thou sinnest against him 5. Consider the innumerable multitude the infinite greatness of his Mercies and the wonderful love wherewithall he bestows them How precious are thy thoughts toward me O God saith David I am sure thou had just cause to say also O my Soul The Mercies that God hath bestowed are wonderful but those that he hath promised are far greater What manner of love hath the Father bestowed upon us that we should be called the Sons of God! Now we are the Sons of God and it doth not appear what we shall be That he should make us his Sons is very much but that he should not spare his own Son that he might spare us is beyond all admiration Affections Admire the goodness of God Lord what is man what is sinful man that thou shouldest so regard him What am I that am the worst of men Why art thou so good to me that have been and am so bad When I was in my blood to the loathing of my person thou said'st unto me in my blood Live nay not only when I was weltering in my own Blood but in the Blood of Christ thou said'st unto me Live What did I ever do to deserve those Mercies or what have I or can I do to require them As thy glorious Name so thy Metcies are extolled above all praises 2 Admire thine own ingratitude Have I so requited my God O my Soul as to return rebellious for mâ— Mercies Hath God heaped upon me many glowings coals of love mercy and is my heart still â—ozen Must God on y be a looser by his blessings If mâ—n who is bound to do me good when iâ— lies in his power â—eâ—â—o vs a small coâ—rtesie on me how do I thank him whensoever I meet him but though God who is no way engaged of his free grace bestows thousands of thousands of blessings how do I live in the midst of them without ever regarding of them Nay my ingratitude is such that I make God a looser by his mercies If thou Lord hadst made me to beg my bread I should have been more thankful for one dayes food then I am now for a years Are his Mercies less because they are continued Alas O my Soul how foolish are we We do even daily provoke God to take away his blessings because we will not prâ—ze them while we have them and thâ—â— there is another thing wherein we do wonderfully ill if God doth but lay any affliction up 〈◊〉 us and take away but one mercy in stead of being thankful we have enjoyed it so â—ong and that he hath not taken away all we murmure and repine and rob him of all the praise that is due for the rest of the Mercies we enjoy Alas what doth God require of us for all his Mercies but this that we should love him with all our Heart Soul and strength 3. Stir up thy heart to Praise and thansgiving Bless the Lord O my Soul and all that is within me bless his holy Name Forget not all his Benefits who forgiveth all thine iniquities who healeth all thy diseases who redeemeth thy life from destruction who crowneth thee with loving-kindness and tender mercies Not love God not not praise God O my Soul why what could God require less at thy hands then these I have heard of one that being delivered out of a great and long desertion had much ado to stay within doors and not run into the streets and stay every one she met that she might tell them what God had done for her soul How do the Angels love and praise God to all Eternity and why should the Angels love and praise God more then I He never forgave them one sin he hath forgiven me thousands 't is true they are in glory so shall I be too if I be not unthankful for the mercies I have received Resolutions I am resolved for the time to come to sing Psalms the oftner I have not enough delighted in that duty 'T is strange that that which is the happiness of heaven I should find so little delight in well for this next Moneth I will spend one hour a week in meditating upon the Mercies and Love of God His Mercies are enough and great enough surely to take up so much time for in heaven Eternity is little enough to admire them Conclusion 1. Pray desire God that he would by his Spirit blow these Coâ—ls of Mercies that he may enflame thy heart with love and joy and prase of him alas otherwise the judgements of God will not affect us nor the Mercies of God enflame us 't is the Spirit that quickneth else Mercies will not profit 2. Praise God Call upon thy Soul again and again awâ—ken thy heart let it not be so drowsie at a work of so great importance 3. Acknowledge that were thy heart ought thy â—outh and thy heart would be filled with the praises of God acknowledge that is no wâ—nt of mâ—ttâ—r and Motives of praise in the Truths which thou hast considered but thy heart is so dead that nothing almost will work upon it After the Meditation is ended think with thy self what Truths did most affect thee c. 2. Write down thy resolution c. 3. Go unwilingly from this Duty Meditat. III. Of Sin 1. BE convinced of and affected with the presence of God 2 Desire God to assist thee in this Meditation Considerations 1. Consider seriously how much God abhors Sin and how odious it is to him this you may see both by what God hath said and what God hath done to shew the abhorrence of it 2. Sinners it is said that God loatheth them and they loathe God Zec. 11. 8. and God by his Prophet cryeth out saying O do not this abominable thing which I hate How often doth God prosess his hatred of Sin if one should spit in a mans face or lay Toads or Serpents in his bosome or whatsoever you could imagine it could not be so abominable to him as Sin is to God he hates it more then we hate hel how can we know any ones hatred of any thing but by his expressions and his actions suppose you should see one take some curious costly or rare Dish of Meat which he loved
cause all those to be judged and condemned that live in them therefore I am resolved by the gracious assistance of the Spirit of God for the time to come never to censure or judge any one as I have done and frequently to examine my self and as frequently and severely to judge my self as formerly I have used to Censure and judge others and to use as much Lenity mildness in judging and censuring others as ever I did in censuring my own wayes and if I doe speak ill of any one I will if I remember it when I am before the Throne of Grace not only beg pardon of my Sin in rash judging but as much as in me lies make him some restitution by putting up as many prayers for him as I have spoke evil things of him and let us further resolve of my soul and by thy blessed assistance O God I am resolved and do promise before thee for the time to come frequently and I beseech thee that I may alwayes do it before I do or speak any thing consider whether I dare own that action or that word at the day of Judgement and if I dare not own it I will not dare to do or speak it and when at any time I think of omitting of any Holy Duty and think that such or such an excuse will serve I will bring it beforâ— the Judgment Seat of God by seriously considering with my self whether in my Conscience I think that God will take that for a sufficient excuse at that great day For the Conclusion of this Exercise I refer you to the Conclusions of the former Meditations for I am loath this Manual should swell too much Meditat. VI. Of Hell BE convinced of and affected with the presence of God Considerations 1 Consider O my soul the greatness of these Torments certainly if God so heavily afflicts his own people as he did Job Heman and divers of his people who have been in disertion many years How sad are the expressions of David he saith he roar'd for the disquietness of his Soul And how many sad Expressions had Job that he had not time to swallow his spittle and how that he chose rather a strangling then life and many other exceeding sad expressions which could never have proceeded from an holy man who is set before us as a pattern of patience if his afflictions had not been very great And Heman said that the terrours of the Lord were so great that he was almost distracted with them and so from his youth up until that time that he writ that Psalm Psal. 88. If this be done to the green tree what shall be done to the dry And if God chastise his people with such Rods what Scorpions shall the Damned be Scourged with and if the righteous have been thus afflicted tossed with Tempests and not comforted where shall the wicked and ungodly appear what shall the portion of their cup be even the dregs of the vials of Gods wrath for upon the wicked he shall rain snares fire and brimstone and a horrible tempest 2. Consider what the sufferings of Christ were if we do truly and seriously consider how much those words signifie when our Saviour saith My soul is heavy to the death we shall be helped to understand what our Saviours sorrows were If the wisest holiest and patientest man in the World who was not oppressed or distempered at all by reason of any bodily distemper of Mclancholly I say if such a man should come to an intimate bosome friend and with a sad countenance should fell him that he was even ready to die because of the abundance of grief and sadness that lay upon his Spirit would not this argue that his sorrows were exceeding great especially when his friend never heard him to complain in all his life though the injuries and sufferings had been very great all along If he should further say unto his friend I beseech you to watch with me surely it would argue an heart overwhelmed with grief Now I say for a Saviour to say so to his Disciple and afterward to sweat blood O what unknown sorrows did our Saviour feel How then is it possible for the wicked to escape when God spared not his own Son though he was but a surety and those sorrows that made him groan will crush thee to pieces Woe be to that man that is to satisfie the Justice of God in his own person 3. Consider O my Soul the sad aggravating concomitants of these Torments every Member and faculty both of Body and soul shall be tormented here if our head akes may be our heart doth not ake if we have the Stone we have not the Gout or if both them yet not some other Torturing disease or if the whole body be tortured yet one may possess his Soul in patience but to have a tortured body and a wounded conscience who can bear it besides all this none can help none will pity those that are in hell nay what is the height of misery that way God himself shall in the mid'st of all their roarings and tortures laugh at their calamity when it comes as desolaion and as a whirlwind upon them 4 Consider seriously what Eternity means for ever ever ever to be tormented is an overwhelming consideration To lie under the torture of the Stone but one night how tedious is it but to be tormented to all eternity O it is the Hell of Hells Affections and Resolutions Be aostnished and tremble at the wrath of the Lord Alas O my Soul why dost thou not tremble as Felix did when thou considerest these things why art not thou more sensible of the power of his wrath do not the Foundations of the Earth tremble and the pillars of Heaven shake when he is angry and how comes it to pass that thou art so little affected with these things hast thou full assurance of the favour of God when was it sealed sureley the very possibility that these things should come upon us should very much affect us 2. Pray O blessed God thou that hast the keyes of Death and of Hell take pity of me and though I neither understand nor am sensible in any considerable measure either of the the Misery of Hell or of my own danger in falling into them Lord how thou knowest both let the bowels of thy compassion earn towards me and never suffer me to fall into that devouring fire and into those everlasting burnings blessed be thy Name that I am on this side of Hell if thou hadst cast me into that place of Torment as I have daily provoked thee to do I had been past hopes past prayers past mercies past repentance I beseech theâ— O Lord that thou wilt chasten me that I may not be condemned with the world 3. Despise and abhor the sinful vanities and pleasures of the world O vain world there is nothing in thee but sin and misery temptations vanity and vexation of Spirit and are thy vain
and joyes that God hath bestowed upon his people in this life they are unspeakable and glorious Some have cried out Lord either with-hold thy comforts or enlarge the Vessel for I am not able to bear my joys We read of Daniel that the Manifestations that God gave him drunk up his Spirit and made him sick some dayes after Dan. 8. 27. Such joyes have been so great that they have sweetned the bitterest persecutions they have made them clap their hands for joy in the mid'st of flames and cry out in the ravishment of their spirits O ye Papists you talk of miracles but here is a miracle I am in the midst of these flames as in a bed of Roses But alas what are the joyes that God communicates to his people in this life they are but as the drop of the bucket to the whole Ocean the Apostle tells us that it doth not appear what wâ— shall be We would give it we had it a thousand worlds one would give all to enjoy these spiritual sanctifying ravishments of spirit one day If these then are so sweet what are those things that thou hast laid up for them that love thee 4. Consider that God hath prepared these joyes on purpose to glorifie his goodness and power and wisdom in preparing joyes for his people worthy of his magnificence and love he doth it for that end that he may be glorified and admired in all his Saints and what cannot infinite power and wisdom and what will not infinite Love and Goodness do when they set themselves to prepare an entertainment and to bestow a reward that may set forth their greatness what do Kings do in such cases that which is accounted a Feast amongst poor people is a rich mans fast If the strength of this consideration were drawn forth it would wonderfully affect us 2. Consider wherein these joys consist for the negative part of them There will be no sickness no pain no death no temporal misery or imperfection nay there shall be no Sin no Temptations nor corruptions no Desertions no imperfections of Graces or Duties or Comforts What would a poor 〈…〉 from this body of Sin and Death there we shall see God clearly fully everlastingly there our enjoyments shall be incomprehensible our union wonderful and inseparable and all shall be eternal What a world of difference is there betwixt a dead Carcass and the same body when he liv'd when it is dead it is sensless gaâ—â—ly filthy how beautiful how active how many rare endowments had â—â— when it liv'd and all these prâ—ceeded from the union of the soâ—â— with it and if the soul which but a poor creature by its union doth communicate such rare things to the body what do we imagin will be communicated both to the body and the soul when God shall be more neerly united to them then they are one to another when they shall be made more capable of receiving and God will be more abundant in communicating Affections and Resolutions 1. Admire the love and goodness of God O blessed God from the beginning of the World men have not perceived by the hearing of the ear nor have they seen with their eyes nor have any understood save only thou O God what thou hast prepared for them that love thee how hast thou commended thy love to us that we are thy Sons but it doth not yet appear what we shall be O the length and breadth and hâ—igth and depth of thy love that cannot he known Lord what are our duties or what are our persons that thou shouldest so highly reward them and us our best righteousness is as filthy rags and for us we are worms nay a generation of Vipers Is it not enough that thou dost not shake us off from thine hand of providence into Hell fiâ—e but that thou shouldest lay such Vipers in thy bosome and warm us with thy love Is it not enough for thee to forgive us our rebellions but that thou shouldest give us such blessings were it not a miracle of bounty and goodness for thee to bid us seriously to consult and think what to ask of thee and thou wouldest give it us though it were to the half of thy Kingdom but that thou shouldest set thy wisdom on work in preparing and thy liberality in bestowing such incomprehensible reward that we could neither ask no think but as far as the heaven is above the earth so are thy thoughts of love above our thoughts For thee to give thy Kingdom thy Christ thy self these are acts of goodness that are infinitely above us yet worthy of thee that delightest to magnifie thy goodness that rejoycest over thy people as the Bridegroom rejoyceth over his Bride Despise the World What are the things of this World O my Soul what is there here to be desired but Sin and Misery Snares and Temptations Vanity of vanities and vexation of Spirit one hours communion with God and the joyes of the holy Ghost that he hath given to his people in this world are worth more then the world can know of Why do we spend our strength and money for that which is not bread and our labours for that which doth not satisfie O vain world God hath out bidden thee thou offerest trifles he offers me Heaven for my love and service though my love be unworthy too little for him yet it is too much too good for thee 3. Long for and breathe after Heaven As the Hartpanteth after the Water-books so panteth my Soul after thee O God My Soul thirsteth for God for the living God when shall I come and appear before God when shall I be delivered from my absence from thee and from mine ignorance of thee Make hast O my beloved and be thou like a Roe or a young Hart upon the Mountains of Spices The Spirit sath Come and the Bride saith Come and the Bridegroom sath Surely I Come quickly even so come Lord Jesus come quickly 4. Encourage and stir up thy felt to the love and service of God Come O my Soul Let us be steadfast and unmovable alwayes abounding in the work of the Lord forasmuch as we know that our labour is not in vain in the Lord Let us not be weary of well doing nor of the labour of love for we shall reap if we faint not We have known and in some measure endeavoured to serve God thus many years were it not a sad thing for the want of continuing one year one month it may be but one week or one day more I should lose all my hopes and expectations of glory God forbid O my Soul Let us encourage our selves in the Lord we are not kept by our own but by the mighty power of God through Faith to Salvation and be thou assured of this that the first minute thou art in Heaven thou shalt have such full measure pre'st down heapt up and running over that thou shalt break forth in the Songs of joy and praise to
think that it is in our own power or in the power of any Treatise that we read without Gods assistance to do us good Nay the Word of God it self is but a dead Letter if the holy Spirit be absent when we hear or read it But that thou shouldest desire a blessing upon thy self in reading of this book is not all I request of thee but that thou wouldest also extend thy Prayers further even for others that it may be also for their edification whosoever shall read it For as we are to pray that every Sermon we hear may be for the Spiritual advantage of others as well as of our selves It holds also in reading of Treatises of Devotion FINIS Books to be sold by Thomas Parkhurst at the Bible and three Crowns in Cheapside near Mercers Chappel A Commentary on the Hebrews By John Owen D. D. Fol. An Exposition of Temptation on Mat. 4 verse 1. to the end of the eleventh by Dr. Tho Taylor fol. A practical Exposition on the the third Chapter of the first Episile of St. Paul to the Corinthians with the Godly Mans Choice on Psal. 4. vers 6 7 8. By Anthony Burgess fol. The view of the holy Scriptures by Hugh Broughton fol. Christianographia oâ— a Description of the multitude and sundry sorts of Christians in the World not subject to the Pope by Eph. Pagit These six Treatises next following are written by Mr. George Swinnock 1. The Christian Mans Calling or a Treatise of making Religion ones business in Religious Duties Natural Actions his Particular Vocation his Family Directions and his own Recreation The first part 2. Likewise a second part wherein Christians are directed to perform their Duties as Husbands and Wives Parents and Children Masters and Servants in the conditions of Prosperity and Adversity 3. The third and last part of the Christian Mans Calling wherein the Christian is directed how to make Religion his business in his dealings with all Men in the choice of his Companions in his carriage in good and bad company in solitariness on a week day from morning to night in visiting the sick on a dying bed 4. The Door of Salvation opened by the Key of Regeneration 5. Heaven and Hell Epitomised And the True Christian Characterized 6. The Fading of the Flesh and the flourishing of Faith Or One cast for Eternity with the only way to throw it well All these by George Swinnock 4 to An Exposition on the five first Chapters of Ezekiel with useful Observations thereupon by Will. Greenhill 4 to The Gospel Covenant or the Covenant of Grace opened Preached in New England by Peter Bulkely 4 to An Antidote against Quakerisin by Stephen Scandret Gods holy Mind touching Matters Moral which himself uttered in ten words or ten Commandments Also an Exposition on the Lords Prayer by Edward Elton B. D. 410. Fiery Jesuite or an Historical Collection of the rise Increase Doctrines and Deeds of the Jesuites Exposed to the view for the sake of London 410. Horologiographia Optica Dialling Universal and Particular Speculative and Practical together with the Description of the Court of Arts by a new Method by Silvanus Morgan 410. Heart-Treasure Or a Treatise tending to fill and furnish the head and heart of every Christian with soul-inriching Treasury of Truths Graces Experiences and Comforts Octavo 1 part Sure Mercies of David being the second part of Heart-Treasure Closet Prayer A Christians Duty all three by Oliver Heywood A Practical Discourse of prayer by Tho Cobbet Of Quenching the Spirit the evil of it in respect both of its causes and effects discovered by Theophilus Polwheile The Re-building of London encouraged and improved in several Meditations by Samuel Rolles The sure way to Salvation Or a Treatise of the Saints Mystical Union with Christ. Antidote against Infection of a multitude these two by Rowland Stedman M A. The greatest Loss upon Matth. 16. 26. by James Livesâ—y Octavo A. defence against the fear of Death by Zach. Crofton Gods Soveraignty displayed by Will. Geering The Godly Mans Ark or City of Refuge in the day of his distress in five Sermons with Mris. Moors Evidences for Heaven by Edm. Calamy The Almost Christian discovered or the false Professor tryed and cast by Mr. Mead. Spiritual Wisdom improved against Temptations By Mr. Mead. 1. Heaven taken by Storm 2. The Holy Eucharist or The Sacrament of the Lords Supper briefly opened These two by Mr Tho. Watson Nonconformity without Contravercy by Ben. Baxter The Parable of the great Supper By John Crump late of Maidstone FINIS Mr. Holland