way of duty CHAP. IV. Shewing a characteristical difference between a childe of God and an hypocrite Use 1 IT shews us a discriminating difference between a childe of God and an hypocrite the one serves God cum animi prolubio from a principle of delight the other doth not The Law of thy mouth is better unto me than thousands of gold silver Psalm 119.72 With what delight doth a covetous man tell over his thousands I but Gods Law was better to David than thousands a child of God looks upon the service of God not only as his duty but his priviledge A gracious heart loves every thing that hath the stamp of God upon it The Word is his delight Thy Words were found and I did eat them and thy Word was unto me the joy and rejoycing of my heart Jerem. 15.16 The Sabbath is his delight Isaiah 58.13 If thou turne away thy foot from doing thy pleasure on my holy day and call the Sabbath a delight Prayer is his delight Isa 56.7 I will make them joyful in my house of prayer Hearing is his delight Esay 60.8 Who are these that flie as Doves to to the windows The gracious soul flies as a Dove to an Ordinance upon the wings of delight The Sacrament is his delight On this day the Lord makes a feast of fat things a feast of wines on the Lees of fat things full of marrow of wines on the lees well refined Esay 25.6 A Sacrament-day is a soul-festival day here Christ takes the soul into his banqueting-house and displays the banner of love over it Cant. 2.4 Here are dulcissima fercula as Austin saith heavenly delicacies set before us Christ gives us his body and blood * In vulneribus Christi dormio securus requiesco intrepidus Aug. This is Angels food this is the heavenly Nectar here is a cup perfum'd with the divine nature * Sanguis Christi salus Christiani Salvian here is wine spiced with the love of God The Jews at their feasts poured oyntment upon their guests and kissed them Here Christ poures the oyle of gladness into the heart and kisses us with the kisses of his lips * Cant. 1.2 This is the Kings Bath where we wash and are cleansed of our leprosie The withered soul after the receiving this blessed Eucharist hath been like a watered garden Esay 58.11 or like those Egyptian fields after the overflowing of Nilus fruitful and flourishing and do you wonder that a childe of God delights in holy things He must needs be a volunteer in Religion But it is not thus with an hypocrite though he may facere bonum yet not velle he may be forced to do that which is good but not to will that which is good he doth not serve God with delight Job 27.10 Will he delight himselfe in the Almighty That he hath none of this complacency and delight appears thus because he serves God grudgingly * Vir'us nolentium nulla est he brings his sacrifice with a wicked minde Prov. 21.27 Such an one was Cain It was long before he brought his offering * Gen. 4.3 it was not the first fruits and when he did bring it it was grudgingly 't was not a free-will-offering Deut. 16.10 'T is probable 't was the custome of his fathers family to sacrifice and perhaps conscience might check him for forbearing so long at last the offering is brought but how as a task rather than a duty as a mulct or fine rather than a sacrifice Cain brought his offering but not himself What Seneca saith of a gift I may say of a sacrifice * Multum interest in ter materi am benefi cii beneficium itaque nec aurum nec argentum beneficium est sed ipsa tribuentis voluntas Sen. de benef 'T is not gold and silver makes a gift but a willing minde if this be wanting the gold is only parted with not given So 't is not prayer and hearing makes a sacrifice but it is a willing minde Cains was not an offering but a tax not worship but pennance CHAP. V. Two Cases of conscience resolved BUt here are two Cases to be put Case 1 1. Whether a regenerate person may not serve God with wearinesse Answ 1 Answ Yes but 1. this delight in God is not wholly extinct This lassitude and wearinesse in a childe of God may arise From the in being of corruption Rom. 7.24 'T is not from the grace that is in him but the sinne as Peters sinking on the water was not from his faith but his fear yet I say still a regenerate persons will is for God Rom. 7.15 Paul found sometimes an indisposition to good Rom. 7.23 yet at the same time he professeth a complacency in God ver 22. I delight in the Law of God in the inner man one may delight in musick or any recreation yet through wearinesse of body be for the present dull'd and indisposed a Christian may love Gods Law though sometimes the clog of the flesh weighing him down he findes his former vigour and agility remitted Answ 2 2. I answer that this faintnesse and wearinesse in a regenerate person is not habitual 't is not his constant temper when the water ebbes a while it is low-water but there is soon a spring-tyde againe it is sometimes low-water in a Christians soul he findes an indisposition and irksomness to that which is good but within a while there is a spring-tyde of affection and the soule is carried full saile in holy duties 'T is with a Christian as with a man that is distempered when he is sick he doth not take that delight in his food as formerly nay sometimes the very sight of it offends but when he is well he falls to his meat again with delight and appetite so when the soule is distempered through sadnesse and melancholy it findes not that delight in Word and Prayer 〈…〉 erly but when it returnes to its healthful temper again now it hath the same delectability and cheerfulnesse in Gods service as before Answ 3 3. I answer That this wearinesse in a regenerate person is involuntary he is troubled at it he doth not hug his disease but mournes under it He is weary of his wearinesse When he findes a heavinesse in duty he goes heavily under that heavinesse he prays weeps wrastles useth all means to regain that alacrity in Gods service as he was wont to have David when his chariot-wheels were pull'd off and he did drive on heavily in Religion how oft doth he pray for quickning grace Psalme 119.25 37 40 88. When the Saints have found their hearts fainting their affections flagging and a strange kinde of lethargy seasing on them they never leave till they have recovered themselves and arrived at that freedome and delight in God as they were once sencible of 2. The second Case is Case 2 whether an hypocrite may not serve God with delight I answer he may Herod heard John Baptist
estate should be a loadstone to draw men nearer to God but it is often a milstone to sink them to hell There is a moderate use of these things but there is a danger in the exercise The bee may suck a little hony from the leaf but put it in a barrel of honey and it dies Christians must stave off the world that it gets not into their heart Psal 62.10 for as the water is useful to the ship and helps it to sail the better to the haven but let the water get into the ship if it be not pumpt out at the leak it drowns the ship so riches are useful and convenient for our passage We sail more comfortably with them throgh the troubles of this world but if the water get into the ship if the love of riches get into the heart then we are drowned with them 1 Tim. 6.9 2. It reproves them that are seldom with God Branch They are sometimes with God but not still with God The shell fish as naturalists observe hath so little life in it moves so slow that it is hard to determine whether it lives a vegetative or a sensative life so it may be said of many Christians their motion heavenward is so slow and unconstant that we can hardly know whether the life of grace be in them or no They are seldome with God Revel Menssacris tabescit 2.4 Thou hast left thy first love Many professors have almost lost their acquaintance with God Time was when they could weep at a sermon but now these wels are stopped Time was when they were tender of sin the least hair makes the eye weep the least sin would make conscience smite now they can digest this poison Time was when they trembled at the threatnings of the word now with the Leviathan they can laugh at the shaking of a spear Job 41.29 Time was when they called the sabbath a delight * Isa 58 13. the queen of daies how did they wait with joy for the rising of the sun of righteousness on that day what anhelations and pantings of soul after God! what mounting up of affections but now the case is altered what a weariness is it to serve the Lord Mal. 1.13 Time was when they delighted in the word indeed it is a glass that mends their eyes that look on it now they have laid it aside seldom do they look in this glass Time was when they could send forth strong cries in prayer * Heb. 5.7 but now the wings of prayer are clipt they come like could suitors to God their petitions do even cool between their lips as if they would teach God to deny * Qui frigigiâ—è rogat doâ—et negare Oh why have you left of your communion with God what iniquity have your fathers found in me that they are gone far from me Jer. 2.5 Let Christians lay this sadly to heart Remember from whence you are fallen and Repent and do your first works * Rev. 2.5 You are in a spiritual lethargy Oh never leave till your hearts are scrued up to such a heavenly frame as here Davids was when I awake I am still with thee And that brings me to the next Vse 3 The third use is of exhortation to perswade all those who professe themselves Christians to imitate this blessed pattern in the text Exhort be still with God You shall never go to heaven when you die unless you begin heaven here The church in the revelation hath a crown of stars on her head and the moon under her feet Rev. 12.1 Christ is not to be found in the furrowes but upon the pinacle now that you may get your hearts losen'd from these things below and be still with God I shall onely propound two arguments Argu ∣ ment 1 1. Consider how unworthy it is for a Christian to have his heart set upon the world I It is unworthy of his soul The soul is dignified with honour it is a noble coin that hath a divine impress stampt upon it T is capable of communion with God and angels now it is too far below a man to spend the affections and operations of this heaven-born soul upon drossy things T is as if one should embroider sackloth with gold or set a diamond in clay 2. It is unworthy of his profession Seekest thou great things for thy self Jerem. 45.5 what thou Baruk Thou who art a Godly man a Levite Oh how sordid is it for him that hath his hope in heaven to have his heart upon the earth It is just as if a king should leave his throne and follow the plough or as if a man should leave a golden mine to dig in a gravel pit The lapwing hath a crown on her head and yet feeds on dung A fit embleme of those who have a crown of profession shining on their head yet feed with eagerness on these things below Christians should deny themselves but not undervalue themselves they should be humble but not base If Alexander would not exercise at the Olympicks it being too far below him Kings do not use to run Races then shall they who are the holy seed the heirs of glory disparage themselves by too eager pursuite after these contemptible things The second argument to perswade us to be still with God is consider what a rare and excellent life this is which will appear in four particulars 1. To be still with God is the most noble life * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onâ—ylostom ad Rom. Homil 13. T is as much above the life of reason as reason is above the life of a plant the true Christian is like a star in the highest orb he looks no lower then a crown Grace puts hie thoughts Princely affections a kind of heavenly ambition into the soul Grace raiseth a Christian above himself it makes him as Caleb a man of another Spirit he lives in the altitudes his thoughts are lodged among Angels and the Spirits of just men made perfect and is not not this the most noble life to be still with God The Academicks compare the soul of man to a Fowl mounting up with her wings in the ayr Thus with the wings of grace the soul flies aloft and takes a prospect of heaven 2. To be still with God is the most satisfying life nothing else will do it All the Rivers run into the Sea yet the Sea is not full Eccl. 1.7 Let all the golden streams of worldly delights run into the heart of man yet the heart is not full strain out the quintessence of the creature it turns to froth Eccles 1.2 Vanity of vanities but in God is sweet satisfaction and contentment My soul shall be fatisfied as with marrow and fatness Psal 63.5 Here is an Hive of sweetness a mirror of beauty a magazine of riches here is the River of pleasure where the soul bathes with infinite delight Psal 36.8 and this River hath a Fountain at the
is in the Law of the Lord. CHAP. I. Shewing that negative goodnesse is but a broken title to heaven AS the Book of the Canticles is called the song of songs by an Hebraisme it being the most excellent so this Psalme may not unfitly be entituled the Psalme of Psalmes for it containes in it the very pyth and quintescence of Christianity What Hierom saith of St. Pauls Epistles * Breves esse pariter ac longas Hierom. the same may I of this Psalme 't is short for the composure but full of length and strength for the matter * Psalmus hic reliquis anteponitur estenim quasi proâ—â—mium in univer sam sacram Scripturam Moller This Psalme carries blessednesse in the frontispiece it begins where we all hope to end It may well be call'd a Christians guide for it discovers the quicksands where the wicked sink down in perdition verse 1. and the firme ground on which the Saints tread to glory ver 2. The text is an epitome and breviary of Religion But his delight is in the Law of the Lord and in his Law doth he meditate day and night Every word hath its Emphasis I begin with the first word But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This But is full of spiritual wine we will broach it and taste a little then proceed But This is a tearme of opposition The godly man is described 1. By way of negation in three particulars 1. Verse 1. He walketh not in the councel of the ungodly He is none of the Councel he neither gives bad councel nor takes it 2. He standeth not in the way of sinners He will not stand among those who shall not be able to stand in the judgement verse 5.3 He sitteth not in the seat of the scornful Let it be a chaire of state he will not sit in it he knows it will prove very uneasie at last The word sitting * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies 1. An habit in sinne * Moles imposita sepulchroipsa est vis dura consuetudinis qua premitur anima nec resurgere nec respirare possit Aug. in Mat. hom 45. Adeo sunt pertinaces suisque perfricta fronte peccatis addicti ut jam nihil cos pudeat sed omnem religionem habeant proludibrio Moller Psal 50.20 Thou sittest and speakest against thy brother 2. Sitting implies familiarity with sinners Psal 26.4 I have not sate with vaine persons that is I do not haunt their company The godly man shakes off all intimacy with the wicked * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander He may traffique with them not associate he may be civil to them as neighbours but not twist into a cord of friendship Diamonds and stones may lie together but they will not sodor and ceament II. The godly man is described by way of position or rather opposition But his delight is in the Law of the Lord. From this word But observe Doct. That negative goodnesse is not sufficient to entitle us to heaven To be no scorner is good but it is not enough There are some in the world whose religion runs all upon negatives they are not drunkards they are not swearers * Qui flagitium nou committit non est vir bonus sed tantum non malus natal com and for this they do blesse themselves See how that Pharisee vapours Luke 18.11 God I thank thee that I am not as other men are extortioners unjust adulterers c. Alas the not being scandalous will no more make a good Christian than a cipher will make a summe The godly man goes further He sits not in the seat of the scorner but his delight is in the Law of the Lord. We are bid not only to cease from evil but to do good Psalme 34.14 'T will be a poore plea at last Lord I kept my selfe from being spotted with grosse sin I did no hurt but quid boni inest What good is there in thee It is not enough for the servant of the vineyard that he doth no hurt there he doth not break the trees or destroy the hedges if he doth not work in the vine-yard he loseth his pay 't is not enough for us to say at the last day we have done no hurt we have liv'd in no grosse sin but what good have we done in the vine-yard where is the grace we have gotten if we cannot shew this we shall lose our pay and miss of salvation Use Use Do not content your selves with the Negative part of Religion * Virtutis est magis houesta agere quà m non turpia many build their hopes for heaven upon this crack'd foundation they are given to no vice none can charge them with any foule miscarriages and these are their letters of credence to shew to such persons I say three things 1. You may not be outwardly bad and yet not inwardly good You may be as far from grace as from vice though none can say black is your eye yet our soul may be dyed black Though your hands be not working iniquity your heads may be plotting it Though you do not hang out your bush yet you may secretly vent your commodity a tree may be full of vermine yet the fair leaves may cover them that they are not seen so the faire leaves of civility may hide you from the eye of man but God sees the vermine of pride unbelief covetousnesse in your heart Ye are they saith Christ that justifie your selves before men but God knows your hearts Luke 16.15 a man may not be morally evil yet not spiritually good He may be free from grosse enormity yet full of secret enmity against God like the snake which though it be of a fine colour yet hath its sting 2. If you are onely negatively good God makes no reckoning of you you are as so many ciphers in Gods Arithmitick and he writes down no ciphers in the book of life Take a piece of brasse though it be not so bad mettal as lead or iron yet not being so good as silver there is little reckoning made of it 't will not passe for currant coine though thou art not profane yet not being of the right mettal wanting the stamp of holinesse upon thee thou wilt never passe currant God slights thee thou art but a brasse Christian 3. A man may as well go to hell for not doing good as for doing evil he that beares not good fruit is as well fuel for hell as he that bears bad Matth. 3.10 Every tree which beareth not good fruit is hewen down and cast into the fire One may as well die with not eating food as with poison a ground may as well be spoil'd for want of good seed as with having tares sown in it They that were not active in works of charity were sadly sentenc'd Depart from me ye cursed c. for I was an hungred and ye gave me no meat Matth. 25.41 42. It is not said ye took away my meat
from me but ye gave me no meat Why were the foolish Virgins shut out They had done no hurt they had not broken their lamps I but they took no oyle in their lamps Matth. 25.3 Their wanting oyle was the indightment therefore let not any man build his hope for heaven upon negatives This is building upon the sand the sand is bad to build on it will not ceament * Arena est terra sterilis minuta grana ejus non cohaerent being ex materia friabili but suppose a man should finish an house upon it what is the issue the flood comes viz. persecution and the force of this flood will drive away the sand and make the house fall and the winde blows the breath of the Lord as a mighty winde will blow such a sandy building into hell Be afraid then to rest in the privative part of Religion launch forth further be eminently holy So I come to the next words but his delight is in the Law of the Lord * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret in loc and in his Law doth he meditate day and night CHAP. II. What is meant by the Law of God what by delight in the Law and the proposition resulting THe words give us a twofold description of a godly man First He delights in Gods Law Secondly he meditates in Gods Law I begin with the first His delight is in the Law of the Lord The great God hath graffed the affection of delight in every creature it hath by the instinct of nature something to delight it self in * Ovis frondem cervus fontem Canis leporem Pylades sectatur Orestem Now the true Saint not by instinction but divine inspiration makes the Law of God his delight This is the badge of a Christian ejus oblectatio in lege Jehovae his delight is in the Law of the Lord. A man may work in his trade and not delight in it either in regard of the difficulty of the work or the smalnesse of the income but a godly man serves God with delight 'T is his meat and drink to do his will For the Explication of the words it will be enquired 1. What is meant by the Law of the Lord. This word Law * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken either more strictly or more largely 1. More strictly for the Decalogue or ten Commandments 2. More largely 1. For the whole written Word of God * Musculus Diodat * Tota dectrina a Deo patefacta Ecclesiae tradita Mollerus 2. For those truths which are deducted from the Word and do concenter in it 3. For the whole businesse of Religion which is the counterpane of Gods Law and agrees with it as the transcript with the original The word is a setting forth and Religion is a shewing forth of Gods Law I shall take this word in its full latitude and extent 2. What is meant by delight in Gods Law The Hebrew and Septuagint * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both render it his will is in the Law of the Lord * Plus valet consouantia voluntatum quà m vocum Bern. Serm. sup salve Regina and that which is voluntary is delightful a gracious heart serves God from a principle of ingenuity he makes Gods Law not only his task but his recreation upon this Scripture-stock I shall graffe this Proposition Dost Doct. That a child of God though he cannot serve the Lord perfectly yet he serves him willingly His will is in the Law of the Lord he is not a prest souldier but a volunteer * Quia Deus cor quaerit cor intus inspicit testis est judex approbator adjutor coronator sufficit ut offeras voluntatem Aug. in Ps by the beating of this pulse we may judge whether there be spiritual life in us or no. David professeth Gods Law was his delight Psalme 119.77 he had his crown to delight in he had his musick to chear him but the love he had to Gods Law did drown all other delights as the joy of harvest and vintage exceeds the joy of gleaning I delight in the Law of God saith Saint Paul in the inner man Rom. 7.22 the Greek word is I take pleasure * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law of God is my recreation and it was an heart-delight * 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the inner man * 2 Cor. 5.12 a wicked man may have joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the face* 2 Cor. 5.12 like honey-dew that wets the leaf but the wine of Gods Spirit chears the heart Paul delighted in the Law in the inner man CHAP. III. Whence the Saints spiritual delight springeth THe Saints delight in the Law of God proceeds 1. From soundnesse of judgement The minde apprehends a beauty in Gods Law now the judgement as the primum mobile draws the affections like so many orbes after it The Law of God is perfect * Lex Dei integra Hierom. Pagnin Absoluta consummata cui nihil desit Fabrit in Psalm Psalme 19.7 it needs not be eeked out with traditions The Hebrew word for perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to allude to a perfect entire body that wants none of the members or lineaments Gods Law must needs be perfect for it is able to make us wise to salvation 2 Tim. 3.15 The Septuagint renders it The Law of the Lord is pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint like beauty that hath no staine or wine that is clarified and refined The soul that looks into this Law seeing so much lustre and perfection cannot but delight in it The middle lamp of the Sanctuary being lighted from the fire of the Altar gave light to all the other Lamps So the judgement being lighted from the Word it sets on fire the lamps of the affections 2. This holy delight ariseth from the predominancy of grace When grace comes with authority and Majesty upon the heart it fils it with delight naturally we have no delight in God Job 21.14 Therefore they say unto God depart from us for we desire not the knowledge of they wayes nay there is not only a dislike but antipathy sinners are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters of God Rom. 1.30 Rom. 1.30 but when grace comes into the heart O what a chang is there Grace preponderates it files off the rebellion of the will it makes a man of another spirit * Josh 14.24 It turnes the lion-like fiercenesse into a dove-like sweetnesse it changeth hatred into delight Grace puts a new by as into the will it works a spontaneity and cheerfulnesse in Gods service Thy people shall be a willing people in the day of thy power Psalme 110.3 3. This holy delight in Religion is from the sweetness of the end Well may we with cheerfulnesse let down the net of our endeavour when we have so excellent a draught Heaven at the end of duty causeth delight in the
an high estimate upon the Word what the judgement prizeth the affections embrace he that values gold will delight in it we are apt through a principle of Atheisme to entertaine slight thoughts of Religion therefore our affections are so slight David prized Gods Statutes at a high rate more to be desired are they than gold yea than much fine gold Psal 19.10 and hence grew that enflamed love to them I will delight my selfe in thy Statutes Psal 119.16 2. Pray for a spiritual heart an earthly heart will not delight in spiritual mysteries the earth puts out the fire Earthlinesse destroys holy delight get a spiritual pallate that you may rellish the sweetnesse of the Word He that tastes the sweetness of honey will delight in it If so be ye have tasted that the Lord is gracious 1 Pet. 2.3 'T is not enough to hear a Sermon but you must taste a Sermon 't is not enough to read a promise but you must taste a promise when you have gotten this spiritual pallate then Gods Word will be to you the joy and rejoycing of your heart * Jer. 15.16 3. If you would delight in the Law of God purge out the delight of sinne sinne will poyson this spiritual delight If you would have Gods Law sweet let not wickednesse be sweet in your mouth Job 20.12 When sinne is your burden Christ will be your delight CHAP. IX Holy delight should cause thankfulnesse Use 5 WHat cause have they to be thankful who can find this spiritual delight in God Thankfulnesse How did David blesse God that he gave the people hearts to offer so chearfully to the building of the Temple Who am I and what is my people that we should be able to offer so willingly after this sort 2 Chron. 29.14 Their willingnesse was more than their offering so should a Christian say Lord when there are so many prest souldiers who am I that I should offer so willingly Who am I that I should have thy free Spirit should serve thee rather out of choice than constraint 't is a great blessing to have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this promptitude and alacrity in Gods service Delight doth animate and spirit duty now we act to purpose in Religion Christians are never drawn so powerfully and sweetly as when the chaine of delight is fastened to their heart * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Without this all is lost our praying and hearing is like water spilt upon the ground It loseth both its beauty and reward then blesse God Christian who hath oyl'd the wheeles of thy soule with delight and now thou canst run and not be weary For thy comfort be assur'd thou shalt not want any thing thy heart can desire Psal 37.4 Delight thy self in the Lord and he shall give thee the desires of thine heart A CHRISTIAN On the Mount OR A TEATISE concerning MEDITATION Wherein the necessity usefulnesse excellency of Meditation is at large discussed By THOMAS WATSON Minister of Stephens Walbrook in the City of LONDON Meditate upon these things 1 Tim. 4.15 I thought on my wayes and turned my feet unto thy Testimonies Psal 119.59 Amans Deum sublimia petit sumptis alis relicta terra in coelum volat Philo. lib. de victimis LONDON Printed by T. R. E. M. for Ralph Smith at the Bible in Corn-hill near the Royal Exchauge 1657. PSAL. 1.2 And in his Law doth he meditate day and night HAving led you through the chamber of delight I will now bring you into the withdrawing room of Meditation In his Law doth he meditate day and night CHAP. I. The opening of the words and the proposition asserted GRace breeds delight in God and delight breeds Meditation A duty wherein consists the essentials of Religion and which nourisheth the very life blood of it and that the Psalmist may shew how much the godly man is habituated and inured to this blessed work of Meditation he subjoynes in his Law doth he meditate day and night * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not but that there may be sometimes intermission God allows time for our calling he grants some relaxation but when it is said the godly man meditates day and night the meaning is frequently he is much conversant in the duty 'T is a command of God to pray without ceasing * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 These 5.17 The meaning is not that we should be alwayes praying as the Euchites held but that we should every day set some time apart for prayer so Drusius and others interpret it We read in the old Law it was called the continual sacrifice * Juge sacrificium Num. 28.24 not that the people of Israel did nothing else but sacrifice but because they had their stated houres every morning and evening they offered therefore it was called the continual sacrifice thus the godly man is said to meditate day and night that is he is often at this work he is no stranger to meditation The Proposition that results out of the Text is this Doct. That a good Christian is a meditating Christian Psalme 119.15 I will meditate in thy precepts 1 Tim. 4.15 Meditate upon these things Meditation is the chewing upon the truths we have heard The beasts in the old Law that did not chew the cud were uncleane the Christian that doth not by meditation chew the cud is to be accounted unclean Meditation is like the watering of the seed it makes the fruits of grace flourish For the illustration of the point there are several things to be discussed 1. I shall shew you what meditation is 2. That meditation is a duty 3. The difference between meditation and memory 4. The difference between meditation and study 5. The subject of meditation 6. The necessitie of meditation CHAP. II. Shewing the nature of Meditation IF it be enquired what meditation is I answer What meditation is meditation is the souls retiring of it selfe that by a serious and solemne thinking upon God the heart may be raised up to heavenly affections This description hath three branches 1. Meditation is the souls retiring of it self a Christian when he goes to meditate must lock up himselfe from the world The world spoiles meditation Christ went apart into the Mount to pray Mat. 14.23 So go apart when you are to meditate Isaac went out to meditate in the field Gen. 24.63 he sequestred and retired himself that he might take a walk with God by meditation Zacheus had a minde to see Christ and he got out of the crowd He ran before and climbed up into a sycamore-tree to see him Luke 19.3 4. So when we would see God we must get out of the crowd of worldly businesse we must climb up into the tree by retirednesse of meditation and there we shall have the best prospect of heaven The worlds musick will either play us asleep or distract us in our meditations When a more is gotten into the eye it
hinders the sight when worldly thoughts as motes are gotten into the minde which is the eye of the soul it cannot look up so stedfastly to heaven by contemplation Therefore as when Abraham went to sacrifice he left his servant and the Asse at the bottom of the hill Gen. 22.5 So when a Christian is going up the hill of meditation he should leave all secular cares at the bottome of the hill that he may be alone and take a turne in heaven If the wings of the bird are full of lime she cannot â—â—iâ— Meditation is the wing of the soul when a Christian is belimed with earth he cannot she to God upon this wing Saint Bernard when he came to the Church-door used to say stay here all my worldly thoughts that I may converse with God in the Temple so say to thy self I am going now to meditate O all ye vaine thoughts stay behind come not neare When thou art going up the mount of meditation take heed the world doth not follow thee and throw thee down from the top of this pinacle This is the first thing the souls retiring of it selfe lock and bolt the doore against the world 2. The second thing in meditation is a serious and solemn thinking upon God The Hebrew word to meditate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with intensenesse to recollect and gather together the thoughts Meditation is not a cursory work to have a few transient thoughts of Religion Canis ad Nilum like the dogs of Nilus that lap and away but there must be in meditation a fixing the heart upon the object a steeping the thoughts carnal Christians are like quick-silver which cannot be made to fix their thoughts are roving up down and will not fix like the bird that hops from one bough to another and stays no where David was a man fit to meditate O God my heart is fixed Ps 108.1 Psalme 108.1 In meditation there must be a staying of the thoughts upon the object a man that rides post through a Town or Village he mindes nothing but an Artist or Limner that is looking on a curious piece views the whole draught and pourtraiture of it he observes the symmetry and proportion he mindes every shadow and colour A carnal slitting Christian is like the traveller his thoughts ride post he mindes nothing of God a wise Christian is like the Artist he views with feriousnesse and ponders the things of Religion Luke 2.19 But Mary kept all these things and pondered * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur de aiâ—â— quo secum dissertante Grotius in loc them in her heart The third thing in meditation is the raising of the heart to holy affections A Christian enters into meditation as a man enters into the Bath that he may be healed Meditation heales the soule of its deadnesse and earthlinesse but more of this after CHAP. III. Proving Meditation to be a duty MEditation is a duty lying upon every Christian and there is no disputing our duty Meditation is a Duty Meditation a duty 1. Imposed 2. Opposed 1. Meditation is a duty imposed It is not arbitrary there is a jus divinum in it The same God who hath bid us beleeve hath bid us meditate Josh 1.8 This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night These words though spoken to the person of Joshuah yet they concerne every one as the promise made to Joshuah concerned all beleevers Joshuah 1.5 compar'd with Heb. 13.5 So this precept made to the person of Joshuah thou shalt meditate in this book of the Law takes in all Christians it is the part of an hypocrite to enlarge the promise and to streighten the precept Thou shalt meditate in this book of the Law the word Thou is indefinite and reacheth every Christian As Gods Word doth direct so his will must enforce obedience 2 Meditation is a duty opposed We may conclude it is a good duty because it is against the stream of corrupt nature as he said you may know that Religion is right which Nero persecutes so you may know that is a good duty which the heart opposeth We shall finde naturally a strange aversenesse from meditation We are swift to heare but slow to meditate To think of the world if it were all day long is delightful but as for holy meditation how doth the heart wrangle and quarrel with this duty It is doing of pennance now truly there needs no other reason to prove a duty to be good than the reluctancy of a carnal heart To instance in the duty of self-denial Let a man deny himself Mat. 16.24 self-denial is as necessary as heaven but what disputes are raised in the heart against it What to deny my reason and become a fool that I may be wise nay not only to deny my reason but my righteousnesse What to cast it over-board and swim to heaven upon the plank of Christs merits this is such a duty that the heart doth naturally oppose and enter its dissent against This is an argument to prove the duty of self-denial good just so it is with this duty of meditation the secret antipathy the heart hath against it shews it to be good and this is reason enough to enforce meditation CHAP. IV. Shewing how meditation differs from memory THe memory a glorious faculty which Aristotle calls the souls scribe sits and pens all things that are done Whatsoever we read or hear the memory doth register therefore God doth all his works of wonder that they may be had in remembrance There seemes to be some Analogy and Resemblance between Meditation and Memory But I conceive there is a double difference 1. The meditation of a thing hath more sweetnesse in it than the bare remembrance The memory is the chest or cupboard to lock up a truth meditation is the pallate to feed on it the memory is like the Ark in which the Manna was laid up meditation is like Israels eating of Manna When David began to meditate on God it was sweet to him as marrow Psal 63.5 6. There 's as much difference between a truth remembred and a truth meditated on as between a cordial in a glasse and a cordial drunk down 2. The remembrance of a truth without the serious Meditation of it will but create matter of sorrow another day What comfort can it be to a man when he comes to die to think he remembred many excellent notions about Christ but never had the grace so to meditate on them as to be transformed into them A Sermon remembred but not ruminated will only serve to encrease our condemnation CHAP. V. Shewing how Meditation differs from Study THe Students life looks like meditation but doth vary from it Meditation and study differ three ways 1. They differ in their nature Study is a work of the braine meditation of the heart study sets the invention on work meditation sets the
one who was digging in his garden and on a sudden made King and a purple garment richly embroydered with gold put upon him so shall it be done to the poorest beleever he shall be taken from his labouring work and set at the right hand of God * Injectaci vestis purpura auroque distincta Curtius having the Crown of righteousnesse upon his head * Mat. 25.33 Statuet oves ad dextram O in effabile gaudium in beat is glorificatis qui ad dextram Christi sistent astituri ipsi ut subditi screnissimo suo principi ut filii benignissimo suo patri ut regale sacerdotium gratiosissimo suo pontifici mater solomonis fuit ad dextram regis in Throno posita 1 King 2.19 O vero quam caduca haec etsi regia majestas in novissimo autem die vere magnifica gloriosa erit constitutio ad dextram solomonis coelestis desiderium cordis plenissime illis dabit apponet capiti eorum diadema auri * Ps 21.3 Solom Classius Exeg 4. Meditate often on this Jerusalem above The meditation of heaven would 1. Excite and quicken obedience It would put spurs to our sluggish hearts and make us abound in the work of God knowing that our labour is not in vaine in the Lord 1 Cor. 15.58 The weight of glory would not hinder us in our race but cause us to runne the faster this weight would adde wings to duty 2. The meditation of heaven would make us strive after heart-purity because onely the pure in heart shall see God Matth. 5.8 't is only a cleare eye can look upon a bright transparent object 3. The meditation of Heaven would be a pillar of support under our sufferings heaven will make amends for all One houres being in heaven will make us forget all our sorrows the Sunne dries up the water one beame of Gods glorious face will dry up all our tears SECT 14. THe fourteenth subject of meditation is Meditate on eternity Meditate upon eternity Some of the Ancients have compared it to an intellectual sphere whose centre is every where and circumference no where Eternity to the godly is a day which hath no Sun-setting and to the wicked a night which hath no Sun-rising Eternity is a gulf which may swallow up all our thoughts Meditate on that Scripture Matth. 25.46 And these shall go away into everlasting punishment but the righteous into life eternal 1. Meditate upon eternal punishment the bitter cup the damned drink of shall never passe away from them The sinner and the furnace shall never be parted Gods vial of wrath will be alwayes dropping upon a wicked man When you have reckon'd up so many myriads and millions of years nay ages as have passed the bounds of all Arithmitick Eternity is not yet begun This word EVER breaks the heart Horaque erit tantis ultima nulla malis Cogita centum millia annorum cogita decies centena millia annorum cogita mille milliones annorum immo seculorum nondum inchoasti aeternum Cornel. de Lap. Think of this all you that forget God If the tree fall hell-ward so it lies to all eternity Paenae gehennales torquent non extorquent puniunt non finiunt corpora Prosper Prosper Now is the time of Gods long-suffering 2 Pet. 3.9 after death will be the time of the sinners long-suffering when he shall suffer the vengeance of Eternall fire Jude 7. Si Deus diceret damnatis impleatur terra arena minutissima it a ut totus orbis hisce arenae granulis sit repleta à terra usque ad coelum Empyraeum mille simo quoque anno angelus veniat dematque ex hoc arenae â—umulo unum granulum eumque post tot millenarios annorum quot sunt granula ea exhauserit liberabo vos a gehenna O quam exultarent damnati at vero post omnes hos millenarios restant alii alii millenarii in infinitum in aeternum ultra Drexel 2. Meditate upon life eternal * Eternitas Est interminabilis vitae tota simul perfectâ— possessio Bâ—â—â—ius l. 5 de Consol Philosoph prosa 6. The soul that is once landed at the heavenly shore is past all stormes The glorified soul shall be for ever bathing it self in the rivers of pleasure Psalme 16. ult This is that which makes heaven to be heaven We shall be ever with the Lord. 1 Thes 4.17 Austin saith Lord I am content to suffer any paines and torments in this world if I might see thy face one day but alas were it onely for a day and then to be ejected heaven it would rather be an aggravation of misery but this word ever with the Lord is very accumulative and makes up the garland of glory A state of eternity is a state of security * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. O vita vitalis vita sempiterna sempiterne beata ubi gaudium sine merore requies sine labore sanitas sine languore opes sine amissione perpetuitas sine corruptione Aug. Manuali cap. 7. de gaud The meditation of eternity would 1. Make us very serious in what we do Zeuxes being ask'd why he was so long about a picture answered aeternitati pingo I paint for eternity The thoughts of an irreversible condition after this life would make us pray and heare as for eternity Vive Deo vive aeternitati 2. The meditation of eternity would make us over-look present things as flitting and fading What is the world to him that hath eternitie in his eye * Eterniâ— inhianti fastidio sunt transitâ—ria Bern. Epist 3. 'T is but minutissima pars puncti * Simonides which as the Mathematicians say is just nothing He that thinks of eternitie will despise the pleasures of sinne for a season * Heb. 11.25 3. The meditation of eternity would be a meanes to keep us from envying the wickeds prosperity Here they ruffle it in their â—ilks but what is this to eternity as long as there is such a thing as eternity God hath time enough to reckon with all his enemies SECT 15. THe last subject of meditation is Meditate on your experiences meditate upon your experiences Look over your receites 1. Hath not God provided liberally for you and vouchsafed you those mercies which he hath denied to others who are better than you Here is an experience Gen. 48.15 The God who hath fed me all my days Thou never feedest but mercy carves for thee thou never goest to bed but mercy draws the curtaines and sets a guard of Angels about thee Whatever thou hast is out of the Exchequer of free grace Here 's an experience to meditate upon 2. Hath not God prevented many dangers hath he not kept watch and ward about you 1. What temporal dangers hath God screen'd off Thy neighbours house on fire * Paries cum prâ—ximus ardet Virg. and it hath not kindled in thy
praise when we are dead and gone CHAP. VII Shewing the necessity of Meditation It is not enough to carry the book of Gods lawabout us but we must Meditate in it The necessity of Meditation wil appear in three particulars 1. The end why God hath given us his word written and preached is not onely to know it but that we should Meditate in it The word is a letter of the great God written to us now we must not runne it over in hast but meditate upon Gods wisdom in inditing and his love in sending it to us Why doth the Physician give his patient a receit is it that he should onely read it over and know the receit or that he should apply it The end why God communicates his Gospel receits to us is that we should apply them by fruitful meditatition would God think we ever have been at the pains of writing his lawwith his own finger only that we should have the Theory and notion of it is it not that we should Meditate in it would he ever have been at the cost to send abroad his ministers into the world to furnish them with gifts Eph. 4. and must they for the work of Christ be nigh unto death * Phil. 2.30 that Christians should onely have an empty knowledge of the truths published is it only speculation or meditation that God aims at 2. The necessity of meditation appears in this because without it we can never be good Christians a Christian without meditation is like a soldier without arms or a workman without tools 1. Without Meditation the truths of God will not stay with us the heart is hard and the memory slipery and without meditation all is lost meditation imprints and fastens a truth in the mind it is like the Selvedge which keeps the cloath from ravelling Serious Meditation is like the engraving of letters in gold or marble which endure without this allour preaching to you is but like writing in sand like pouring water into a sieve like throwing a bur upon chrystal which glides off and doth not stay Reading and hearing without Meditation is like weak Physick which will not work want of Meditation hath made so many sermons in this age to have a miscarrying womb and dry brests 2. Without Meditation the truths which we know will never affect our hearts Deut. 6.6 These words which I command thee this day shall be in thine heart How can the word be in the heart unless it be wrought in by Meditation as an hammer drives a nail to the head so Meditation drives a truth to the heart It is not the taking in of food but the stomacks concocting it which makes it turn to blood and spirits so it is not the taking in of a truth at the ear but the Meditating of it which is the concoction of it in the mind makes it nourish Without Meditation the word preached may encrease notion not affection There is as much difference between the knowledge of a truth and the meditation of a truth as there is between the light of a Torch and the light of the Sun set up a Lamp or Torch in the garden and it hath no influence The Sun hath a sweet influence it makes the plants to grow and the herbs to flourish So knowledge is but like a Torch lighted in the understanding which hath little or no influence it makes not a man the better but Meditation is like the shineing of the Sun it operates upon the affections it warmes the heart and makes it more holy Meditation fetcheth life in a Truth There are many truths ly as it were in the heart dead which when we Meditate upon they begin to have life and heat in them Meditation of a Truth is like rubbing a man in a swoon it fetcheth life T is meditation makes a Christian 3. Without Meditation we make our selves guilty of slighting God and his word If a man lets a thing lie by and never mindes it it is a sign he slights it Gods Word is the book of life not to meditate in it is to undervalue it If a King puts forth an Edict or Proclamation and the Subjects never minde it it is a slighting the Kings Authority God puts forth his Law as a Royal Edict if we do not Meditate in it it is a slighting his authority and what doth this amount to lesse then a Contempt done to the Divine Majesty CHAP. VIII Shewing the reason why there are so few Good Christians USE 1. IT gives us a true account why there are so few good Christians in the world namely Vse 1 Inform. because there are so few Meditating Christians we have many that have aures bibulas they are swift to hear but slow to meditate This duty is grown almost out of fashion people are so much in the Shop that they are seldom on the Mount with God Where is the Meditating Christian Diogenes in a full Market was seeking up and down and being ask'd what he sought for saith hominem quaero I seek for a man that was to say a wise man a Philosopher among the croud of Professors I might search for a Christian videl A Meditating Christian. Where is he that Meditates on sin hell eternity the recompense of reward That takes a prospect of heaven every day where is the Meditating Christian T is to be bewail'd in our times that so many who go under the name of Professors have banished good discourse from their Tables and Meditation from their Closets Surely The hand of Joab is in this The Devil is an Enemy to Meditation he cares not how much people read and hear nor how little they Meditate He knowes that Meditation is a means to compose the heart and bring it into a gracious frame Now the Devil is against that Satan is content that you should be hearing and praying Christians so that ye be not Meditating Christians he can stand your small shot provided you do not put in this bullet CHAP. IX A Reproof to such as do not meditate in Gods Law Use 2. Vse 2 IT serves to reprove those who Meditate indeed but not in the Law of God Reproof They turn all their Meditations the wrong way like a man that lets forth the water of his Mill which should grind his corn into the highway whereit doth no good So there are many who let out their Meditations upon other fruitless things which are no waies beneficial to their souls 1. The Farmer Meditates on his acres of land not upon his soul his Meditation is how he may improve a barren piece of ground not how he may improve a barren minde he will not let his ground lie fallow but he lets his heart lye fallow There is no spiritual culture not one seed of grace sown there 2. The Physitian meditates upon his receits but seldom on those receits which the Gospel prescribes for his salvation Faith and Repentance Commonly the Devil is Physitian to