THE ART OF DIVINE ME DITATION: Profitable for all Christians to know and practise; Exemplified with a large Meditation of eternal life.  
By JOSEPH HALL..  
¶ Imprinted at London by Humphrey Lownes, for Samuel Macham, and Matthew Cook: and are to be sold in Paul's Churchyard at the sign of the Tiger's head. 1606.   

To the right Worshipful, Sir Richard Lea, Knight, all increase of true honour with God and men.  
SIr, ever since I began to bestow myself upon the common good, studying wherein my labours might be most serviceable; I still found they could be no way so well improved, as in that part which concerneth devotion, and the practice of true piety: For on the one side I perceived the number of polemical books, rather to breed, than end strifes; and those which are doctrinal, by reason of their multitude, rather to oppress than satisfy the Reader; wherein if we write the same things, we are judged tedious; if different, singular. On the other part respecting the Reader, I saw the brains of men never more stuffed, their tongues never more stirring, their hearts never more empty, nor their hands more idle. Wherefore after those sudden Meditations which passed me without rule, I was easily induced by their success (as a small thing moves the willing) to send forth this Rule of Meditation; and after my Heaven upon earth, to discourse (although by way of example) of heaven above. In this Art of mine, I confess to have received more light from one obscure nameless Monk which wrote some 112. years ago, then from the directions of all other writers: I would his humility had not made him niggardly of his name, that we might have known whom to have thanked. It had been easy to have framed it with more curiosity: But God and my soul know, that I made profit the scope of my labour, and not applause: and therefore (to choose) I wished rather to be rude than unprofitable: If now the simplicity of any Reader, shall bereave him of the benefit of my precepts, I know he may make his use of my example. Why I have honoured it with your name, I need not give account to the world; which already knows your worth and deserts, and shall see by this, that I acknowledge them: Go you on happily (according to the heavenly advise of your junius) in your worthy and glorious profession; still bearing yourself as one that knows virtue the truest nobility, and Religion the best virtue: The God whom you serve shall honour you with men, and crown you in heaven. To his grace I humbly commend you: requesting you only to accept the work, and continue your favour to the Author.  
Your Worships humbly devoted, IOS. HALL..   

THE SUM OF THE Chapters.  
THE benefit & uses of Meditation. Cap. 1  
The description & kinds of Medit. Cap. 2  
Concerning Meditation Extemporal. Cap. 3  
Cautions of Extemporary Medit. Cap. 4  
Of Meditation deliberate: wherein first the quality of the person: of whom is required;  
1 That he be pure from his sins. Cap. 5  
2 That he be free from worldly thoughts. Cap. 6  
3 Constant In the time set. Ca 7 In continuance. Ca 8  
Of other necessary circumstances: and,  
1 Of the place fit for meditation. Cap. 9  
2 Of the time. Cap. 10  
3 Of the site and gesture of body. Cap. 11  
Of the matter and subject of Medit. Ca 12  
The order of handling the work itself. Cap. 13  
The entrance into the work 1. Common entrance, which is prayer. Ca 14 2. The particular & proper entrance into the matter, which is in our choice thereof. Cap. 15  
The proceeding of our Meditation, therein a Method allowed by some Authors, rejected. Cap. 16  
Premonitions concerning our proceeding in the first part of Med. C. 17  
The practice of Meditation: the first part whereof in the understanding: therein,  
1. We begin with some description of that which we meditate of. Ca 18  
2 An easy and voluntary division of the matter meditated. Cap. 19  
3 A consideration of the causes thereof in all the kinds of them. Ca 20  
4 The Consid. of the Fruits and Effects. Cap. 21  
5 The Consid. of the subject wherein, or whereabout it is employed. Cap. 22  
6 Consid. of the Appendances and qualities of it. Cap. 23.  
7 Consid. of that which is contrary to it, or divers from it. Cap. 24  
8 Of Comparisons and similitudes whereby it may be most fitly set forth to us. Cap. 25  
9 The Titles and Names of the matter considered. Cap. 26  
10 Consid. of fit Testimonies of Scripture concerning our Theme. Cap. 27  
Of the second part of Meditation, which is in the affections: wherein is,  
1 First required, a taste and relish of what we thought upon. Ca 28  
2 A complaint bewailing our want and untowardness. Cap. 29  
3 A hearty wish of the soul for what it complains to want. Ca 30  
4 An humble confession of our disability to effect what we wish. Cap. 31  
5 An earnest Petition for that which we confess to want. Cap. 32  
6 A vehement enforcement of our Petition. Cap. 33  
7 A cheerful confidence of obtaining what we have requested and enforced. Cap. 34  
The conclusion of our Meditation, in what order. Cap. 35  
First, with thanksgiving for what we are confident to be granted. Ibid.  
Secondly, with a Recommendation of our souls and ways to God. Cap. 36  
The Epilogue; reproving the neglect, & exhorting to the use of Meditation. Cap. 37   

THE ART OF DIVINE MEDITATION.  

Chap. I.  
IT is not, I 
The benefit & uses of Meditation.  suppose, a more bold than profitable labour, after the endeavours of so many contemplative men to teach the Art of Meditation: An heavenly business, as any belongs either to man or Christian; and such as whereby the soul doth unspeakably benefit itself: For by this do we ransack our deep & false hearts, find out our secret enemies, buckle with them, expel them, arm ourselves against their re-entrance. By this we make use of all good means, fit ourselves to all good duties; by this we descry our weakness, obtain redress, prevent temptations, cheer up our solitariness, temper our occasions of delight; get more light to our knowledge, more heat to our affections, more life to our devotion: by this we grow to be (as we are) strangers upon earth, and out of a right estimation of all earthly things, into a sweet fruition of invisible comforts: by this, we see our Saviour with Steven, we talk with God as Moses▪ and by this we are ravished with blessed Paul into Paradise; and see that heaven which we are loath to leave, which we cannot utter. This alone is the remedy of security and wordliness, the pastime of Saints, the ladder of heaven, and in short the best improvement of Christianity: Learn it who can, and neglect it who list; he shall never find joy, neither in God nor in himself, which doth not both know and practise it. And how ever of old some hidden cloisterers have engrossed it 
Which are universal to all Christians and not to be appropriated to some professions.  to themselves, and confined it within their Cells: who indeed professing nothing but contemplation, through their immunity from those cares which accompany an active life, might have the best leisure to this business; Yet seeing there is no man so taken up with action, as not sometimes to have a free mind; and there is no reasonable mind so simple, as not to be able both to discourse somewhat, and to better itself by her secret thoughts; I deem it an envious wrong to conceal that from any, whose benefit may be universal: Those that have but a little stock, had need to know the best rules of thrift;   

Chap. 2.  
THe rather for that whereas 
The description and kinds of Meditation.  our Divine Meditation is nothing else but a bending of the mind upon some spiritual object, through divers forms of discourse, until our thoughts come to an issue; and this must needs be either Extemporal, and occasioned by outward occurrences offered to the mind, or Deliberate, and wrought out of our own heart; which again is either in Matter of Knowledge for the finding out of some hidden truth, and convincing of an heresy by profound traversing of reason, or in Matter of Affection, for the enkindling of our love to God: the former of these two last we sending to the Schools and masters of Controversies, search after the later; which is both of larger use, and such as no Christian can reject, as either unnecessary, or over-difficult. For both every Christian had need of fire put to his affections, and weaker judgements are no less capable of this divine heat, which proceeds not so much from reason as from faith.  
One says, (and I believe him) that God's School is more of Affection, than Understanding: Both lessons very needful, very profitable; but for this our age, especially the later: For if there be some that have much zeal, little knowledge, there are more that have much knowledge without zeal. And he that hath much skill and no affection, may do good to others by information of judgement, but shall never have thank either of his own heart, or of God; who useth not to cast away his love on those, of whom he is but known, not loved.   

Chap. 3.  
OF Extemporal Meditation 
Concerning Meditation Extemporal.  there may be much use, no rule: forasmuch as our conceits herein vary according to the infinite multitude of objects, and their divers manner of proffering themselves to the mind; as also for the suddenness of this act. Man is placed in this Stage of the world to view the several natures and actions of the creature; To view them, not idly, without his use, as they do him: God made all these for man, and man for his own sake; Both these purposes were lost, if man should let the creatures pass carelessly by him, only seen, not thought upon: He only can make benefit of what he sees; which if he do not, it is all one, as if he were blind, or brute. Whence it is, that wise Solomon puts the sluggard to school unto the Ant; and our Saviour sends the distrustful to the Lily of the field.  
In this kind was that Meditation of the Divine Psalmist, which upon the view of the glorious frame of the Heavens, was led to wonder at the merciful respect GOD hath to so poor a creature as man. Thus our Saviour took occasion of the water fetched up solemnly to the Altar, from the Well of Shilo, on the day of the great HOSANNAH, to meditate and discourse of the Water of life. Thus holy and sweet AUGUSTINE, from occasion of the watercourse near to his Lodging, running among the pebbles, sometimes more silently, sometimes in a base murmur, and sometimes in a shriller note, entered into the thought and discourse of that excellent order which God hath settled in all these inferior things; Thus that learned and heavenly soul of our late Estye, when we sat together, and heard a sweet consort of Music, seemed upon this occasion carried up for the time beforehand to the place of his rest, saying, not without some passion, What Music may we think there is in heaven? Thus last (for who knows not that examples of this kind are infinite?) that faithful and reverend Deering, when the Sun shined on his face, now lying on his deathbed, fell into a sweet meditation of the glory of God, and his approaching joy. The thoughts of this nature are not only lawful, but so behooveful, that we cannot omit them, without neglect of God, his creatures, ourselves. The creatures are half lost if we only employ them, not learn something of them: GOD is wronged if his creatures be unregarded; ourselves most of all if we read this great volume of the creatures, and take out no lesson for our instruction.   

Chap. 4.  
WHerein yet 
Cautions of Extemporal Meditation.  caution is to be had that our Meditations be not either too far-fetched, or savouring of Superstition. Far-fetched I call those, which have not a fair & easy resemblance unto the matter from whence they are raised: in which case our thoughts prove loose & heartless; making no memorable impression in the mind. Superstitious, when we make choice of those grounds of Meditation, which are forbidden us as Teachers of Vanity; or employ our own devices (though well grounded) to an use above their reach; making them upon our own pleasures, not only furtherances, but parts of God's worship; in both which, our Meditations degenerate, and grow rather perilous to the soul: Whereto add, that the mind be not too much cloyed with too frequent iteration of the same thought; which at last breeds a weariness in ourselves, and an unpleasantness of that conceit, which at the first entertainment promised much delight. Our nature is too ready to abuse familiarity in any kind: and it is with Meditations, as with Medicines; which with over-ordinary use lose their Sovereignty; and fill, in stead of purging. God hath not straited us for matter, having given us the scope of the whole world; so that there is no creature, event, action, speech which may not afford us new matter of Meditation. And that which we are wont to say of fine wits, we may as truly affirm of the Christian heart; that it can make use of any thing. Wherefore as travelers in a foreign country make every fight a lesson; so ought we in this our pilgrimage: Thou seest the heaven rolling above thine head in a constant and unmovable motion; the stars so overlooking one another, that the greatest show little, the least greatest, all glorious; the air full of the bottles of rain, or fleeces of snow, or divers forms of fiery Exhalations: The sea under one uniform face full of strange and monstrous shapes beneath; the earth so adorned with variety of plants, that thou canst not but tread on many at once with every foot; besides the store of creatures that fly above it, walk upon it, live in it: Thou idle Truant▪ dost thou learn nothing of so many masters? hast thou so long read these capital letters of God's great book, and canst thou not yet spell one word of them? The brute creatures see the same things, with as clear, perhaps better eyes: if thine inward eyes see not their use, aswell as thy bodily eyes their shape, I know not whether is more reasonable, or less brutish.   

Chap. 5.  
DEliberate Meditation 
Of Meditation Deliberate: Wherein first,  is that we chiefly inquire for; which both may be well guided, and shall be not a little furthered by precepts; part whereof the labours of of others shall yield us, and part the plainest mistress, Experience: Wherein order requires of us first the qualities 
The qualities of the person.  of the person fit for meditation, them the circumstances, manner & proceedings of the work.  
The hill of Meditation may not be climbed with a profane foot; 
Of whom is required: First, that he be pure from his sins.  But as in the delivery of the law, so here, no beast may touch God's hill, lest he die: only the pure of heart have promise to see God: sin dimmeth & dazzleth the eye that it cannot behold spiritual things: The guard of heavenly Soldiers was about Elishaes' servant before, he saw them not before through the scales of his infidelity: The soul must therefore be purged, ere it can profitably meditate. And as of old they were wont to search for, and thrust out malefactors from the presence, ere they went to sacrifice; so must we our sins, ere we offer our thoughts to God. First, saith David, I will wash my hands in innocency, than I will compass thine altar. Whereupon not unfitly did that worthy Chancellor of Paris, make the first stair of his Ladder of Contemplation, Humble Repentance. The cloth that is white (which is wont to be the colour of innocency) is capable of any Dye; the black, of none other: Not that we require an absolute perfection (which as it is incident unto none, so if it were, would exclude all need and use of Meditation) but rather an honest sincerity of the heart, not willingly sinning, willingly repenting when we have sinned; which, whoso finds in himself, let him not think any weakness a lawful bar to Meditation. He that pleads this excuse is like some simple man, which being half starved with cold, refuses to come near the fire, because he finds not heat enough in himself.   

Chap. 6.  
NEither may the 
Secondly, that he be free from worldly thoughts.  soul that hopeth to profit by meditation, suffer itself for the time entangled with the world; which is all one, as to come to GOD'S flaming bush on the hill of visions, with our shoes on our feet. Thou seest the bird, whose feathers are limed, unable to take her former flight: so are we when our thoughts are clinged together by the world, to soar up to our heaven in Meditation: The pair of brothers must leave their nets if they will follow Christ: Elisha his oxen, if he will attend a Prophet: It must be a free and a light mind that can ascend this Mount of Contemplation, overcoming this height, this steepness: Cares are an heavy load, and uneasy; these must be laid down at the bottom of this hill, if we ever look to attain the top. Thou art loaded with housholde-cares, perhaps public; I bid thee not cast them away: even these have their season, which thou canst not omit without impiety: I bid thee lay them down at thy Closet door, when thou attemptest this work: Let them in with thee, thou shalt find them troublesome companions, ever distracting thee from thy best errand thou wouldst think of heaven; thy Barn comes in thy way, or perhaps thy Count-book, or thy Coffers, or it may be thy mind is before hand travailing upon the morrows journey. So while thou thinkest of many things, thou thinkest of nothing; while thou wouldst go many ways, thou standest still. And as in a crowd, while many press forward at once through one door, none proceedeth: so when variety of thoughts tumultuously throng in upon the mind, each proveth a bar to the other, and all an hinderanceto him that entertains them.   

Chap. 7.  
ANd as our Client of 
Thirdly that he be constant: and that, First.  Meditation must both be pure and free in undertaking this task, so also constant in continuing it; Constant both in time and in matter: Both in a set course and 
In his set times.  hour reserved for this work, and in an unwearied prosecution of it once begun. Those that meditate by snatches and uncertain fits, when only all other employments forsake than, or when good motions are thrust upon them by necessity, let them never hope to reach to any perfection. For those feeble beginnings of lukewarm grace, which are wrought in them by one fit of serious meditation, are soon extinguished by intermission, and by mis-wonting perish: This days meal (though large & liberal) strengthens thee not for to morrow; the body languishes if there be not a daily supply of repast: thus feed thy soul by meditation; Set thine hours and keep them, and yield not to an easy distraction. There is no hardness in this practice, but in the beginning; use shall give it, not ease only, but delight. Thy companion entertains thee this while in loving discourses, or some inexpected business offers to interrupt thee. Never any good work shall want some hindrance: Either break through thy lets, except it be with incivility or loss; or if they be importunate, pay thyself the time that was unseasonably borrowed; and recompense thine omitted hours with the double labours of another day: For thou shalt find, that differing breeds (beside the loss) an indisposition to good; So that what was before pleasant to thee, being omitted, to morrow grows harsh; the next day unnecessary; afterwards odious. To day thou canst, but wilt not; to morrow thou couldst, but listest not; the next day thou neither wilt nor canst bend thy mind on these thoughts: So I have seen friends that upon neglect of duty grow overly, upon overlinesse, strange; upon strangeness, to utter defiance. Those whose very trade is Divinity (me thinks) should omit no day without his line of Meditation: those which are secular men, not many; remembering that they have a common calling of Christianity to attend, aswell as a special vocation in the world: and that other being more noble and important, may justly challenge both often and diligent service.   

Chap. 8.  
ANd as this Constancy 
Secondly, that he be Constant in the Continuance,  requires thee to keep day with thyself, unless thou wilt prove bankrupt in good exercises; so also that thy mind should dwell upon the same thought without flitting, without weariness, until it have attained to some issue of spiritual profit: Otherwise it attempteth much, effecteth nothing. What avails it to knock at the door of the heart, if we depart ere we have an answer? What are we the warmer if we pass hastily along by the hearth, stay not at it? Those that do only travel through Africa become not Blackemores, but those which are borne there, those that inhabit there: We account those damosels too light of their love, which betrothe themselves upon the first sight, upon the first motion: & those we deem of much price, which require long and earnest soliciting: He deceives himself that thinks grace so easily won; there must be much suit and importunity ere it will yield to our desires. Not that we call for a perpetuity of this labour of Meditation; human frailty could never bear so great a toil. Nothing under heaven is capable of a continual motion without complaint: It is enough for the glorified spirits above, to be ever thinking, & never weary: the mind of man is of a strange metal; if it be not used, it rusteth; if used hardly, it breaketh: briefly, is sooner dulled, than satisfied with a continual meditation: whence it came to pass, that those ancient Monks who intermeddled bodily labour with their contemplations, proved so excellent in this divine business; when those at this day, which having mewed & mured up themselves from the world spend themselves wholly upon their beads and Crucifix, pretending no other work but meditation, have cold hearts to God, & to the world show nothing but a dull shadow of devotion: for that (if the thoughts of these later were as divine as they are superstitious) yet being without all interchangeablenes, bend upon the same discourse, the mind must needs grow weary, the thoughts remiss and languishing, the objects tedious: while the other refreshed themselves with this wise variety, employing the hands, while they called of the mind, as good Comedians so mix their parts, that the pleasantness of the one, may temper the austereness of the other; whereupon they gained both enough to the body, & to the soul more than if it had been all the while busied.  
Besides, the excellency of the object letteth this assiduity of meditation; which is so glorious, that like unto the Sun, it may abide to have an eye cast up to it for a while, will not be gazed upon▪ whosoever ventureth so far, loseth both his hope and his wits. If we hold with that blessed Monica, that such like cogitations are the food of the mind, yet even the mind also hath her satiety, and may surfeit of too much. It shall be sufficient therefore, that we persevere in our meditation without any such affectation of perpetuity, and leave without a light fickleness; making always not our hourglass, but some competent increase of our devotion, the measure of our continuance; knowing, that as for heaven, so for our pursuit of grace, it shall avail us little to have begun well, without perseverance: and withal that the Soul of man is not always in the like disposition: but sometimes is longer in settling through some unquietness, or more obstinate distraction; sometimes heavier, and sometimes more active, and nimble to dispatch. 
* Saving our just quarrel against him for the Council of Constance.  Gerson (whose authority I rather use, because our adversaries disclaim him for theirs) professeth, he hath been sometimes four hours together working his heart, ere he could frame it to purpose: A singular pattern of unwearied constancy, of an unconquerable spirit; whom his present unfitness did not so much discourage, as it wherted him to strive with himself till he could overcome. And surely other victories are hazardous, this certain, if we will persist to strive: other fights are upon hope, this upon assurance; whiles our success depends upon the promise of God, which cannot disappoint us: Persist therefore, and prevail; persist till thou hast prevailed: so that which thou beganst with difficulty, shall end in comfort.   

Chap. 9  
FRom the qualities of the person, 
Of the Circumstances of Meditation.  we descend towards the action itself: where first we meet with those Circumstances which are necessary for our predisposition to the work; Place, Time, Site of body.  
Solitariness of Place 
And therein, First, Of the place.  is fittest for Meditation: Retire thyself from others, if thou wouldst talk profitably with thyself. So JESUS meditates alone in the Mount, Isaac in the fields, john Baptist in the desert, David on his bed, Chrysostome in the bath, each in several places; but all solitary. There is no place free from God, none to which he is more tied: one finds his closet most convenient, where his eyes being limited by the known walls, call in the mind after a sort from wandering abroad; Another finds his soul more free when it beholdeth his heaven above and about him; It matters not so we be solitary and silent; It was a witty and Divine speech of Bernard, that the spouse of the foul, CHRIST JESUS, is bashful, neither willingly comes to his bride in the presence of a multitude; And hence is that sweet invitation which we find of her; Come my well-beloved, let us go forth into the fields, let us lodge in the villages: Let us go up early to the vines; let us see if the Vine flourish, whether it hath disclosed the first grape, or whether the Pomegranates blossom; there will I give thee my love. Abandon therefore all worldly society, that thou mayest change it for the company of GOD and his Angels; The society, I say, of the world, not outward only, but inward also. There be many that sequester themselves from the visible company of men, which yet carry a world within them; who being alone in body are haunted with a throng of fancies: as Jerome, in his wildest desert, found himself too oft in his thoughts amongst the dances of the Roman dames; This company is worse than the other: for it is more possible for some thoughtful men to have a solitary mind in the midst of a market, than for a man thus disposed to be alone in a wilderness; Both companies are enemies to Meditation; Whither tendeth that ancient counsel of a great Master in this Art, of three thingsrequisite to this business, Secrecy, Silence, Rest: whereof the first excludeth company, the second noise, the third motion. It cannot be spoken how subject we are in this work, to distraction; Like Salomon's old man whom the noise of every bird wakeneth: sensual delights we are not drawn from with the threefold cords of judgement; but our spiritual pleasures are easily hindered. Make choice therefore of that place, which shall admit the fewest occasions of withdrawing thy soul from good thoughts: wherein also even change of place is somewhat prejudicial; and I know not how it falls out, that we find God nearer us in the place where we have been accustomed familiarly to meet him: Not for that his presence is confined to one place aboveothers, but that our thoughts are through custom more easily gathered to the place where we have ordinarily conversed with him.   

Chap. 10.  
ONe Time cannot 
Secondly, of the Time.  be prescribed to all: For neither God bound to hours; neither doth the contrary disposition of men agree in one choice of opportunities: the golden hours of the morning some find fittest for Meditation, when the body newly raised, is well calmed with his late rest, and the soul hath not as yet had from these outward things any motives of alienation: Others find it best to learn wisdom of their reins in the night▪ hoping, with job, that their bed will bring them comfort in their meditation; when both all other things are still; and themselves wearied with these earthly cares, do out of a contempt of them, grow into greater liking and love of heavenvly things: I have ever found Isaac's time fittest, who went out in the evening to meditate. No precept, no practice of others can prescribe to us in this circumstance: It shall be enough, that first we set ourselves a time; secondly, that we set apart that time, wherein we are aprest for this service: And as no time is prejudiced with unfitness, but every day is without difference seasonable for this work, so especially God's day; No day is barren of grace to the searcher of it, none alike fruitful to this; which being by God sanctified to himself, and to be sanctified by us to God, is privileged with blessings above others: for the plentiful instruction of that day stirtes thee up to this action, and fills thee with matter; and the zeal of thy public service warms thy heart to this other business of devotion. No MANNA fell to the Israelites on their Sabaoth; our spiritual MANNA falls on ours, most frequent: If thou wouldst have a full soul, gather as it falls; gather it by hearing, reading, meditation: spiritual idleness is a fault this day, perhaps not less than bodily work.   

Chap. 11.  
NEither is there esse variety 
Of the Site and gesture of the body.  in the Site and gesture of the body: the due composedness whereof is no little advantage to this exercise; even in our speech to God, we observe not always one and the same position; sometimes we fall groveling on our faces, sometimes we bow our knees, sometimes stand on our feet, sometimes we lift up our hands, sometimes cast down our eyes. God is a Spirit, who therefore being a severe observer of the disposition of the soul, is not scrupulous for the body; requiring not so much, that the gesture thereof should be uniform as reverent: No marvel therefore, though in this, all our teachers of meditation have commended several positions of body, according to their disposition and practice; 
* Gerson.  One sitting with the face turned up to heavenward, according to the precept of the Philosopher, who taught him, that by sitting and resting, the mind gathereth wisdom: 
** Guliel. Paris.  Another leaning to some rest towards the left side, for the greater quieting of the heart: 
* Dionys. Carthus.  A third standing with the eyes lift up to heaven, but shut for fear of distractions; But of all other (me thinks) isaac's choice the best, who meditated walking. In this let every man be his own master; so be we use that frame of body that may both testify reverence, and in some cases help to stir up further devotion; which also must needs be varied according to the matter of our Meditation. If we think of our sins, ahab's soft pace, the Publicans dejected eyes, and his hand beating his breast, are not unseasonable: If of the joys of heaven, Steuens countenance fixed above, and David's hands lift up on high, are most fitting; In all which the body, as it is the instrument and vassal of the soul, so will easily follow the affections thereof; and in truth then is our devotion most kindly, when the body is thus commanded his service by the spirit, and not suffered to go before it, and by his forwardness to provoke his master to emulation.   

Chap. 12.  
NOw time and order call us from 
Of the matter & Subject of our meditation.  these circumstances to the matter and subject of Meditation: which must be Divine & Spiritual; not evil, nor worldly. O the carnal and unprofitable thoughts of men! We all meditate; one how to do ill to others; another how to do some earthly good to himself; another to hurt himself, under a colour of good; as how to accomplish his lewd desires, the fulfilling whereof proves the bane of the soul, how he may sin unseen, and go to hell with least noise of the world: Or perhaps some better minds bend their thoughts upon the search of natural things; the motions of every heaven, and of every star; the reason and course of the ebbing and flowing of the Sea; the manifold kinds of simples that grow out of the earth, & creatures that creep upon it; with all their strange qualities, and operations; Or perhaps the several forms of government, and rules of State take up their busy heads, so that while they would be acquainted with the whole world, they are strangers at home; and while they seek to know all other things, they remain unknown of themselves: The God that made them, the vileness of their nature, the danger of their sins, the multitude of their imperfections, the Saviour that bought them, the heaven that he bought for them, are in the mean time as unknown, as unregarded, as if they were not.  
Thus do foolish children spend their time and labour in turning over leaves to look for painted babes, not at all respecting the solid matter under their hands. We fools, when will we be wise, and turning our eyes from vanity with that sweet singer of Israel, make Gods Statutes our song, and meditation in the house of our pilgrimage?  
Earthly things proffer themselves with importunity; Heavenly things must with importunity be sued to. Those, if they were not so little worth, would not be so forward; and being so forward, need not any meditation to solicit them: These by how much more hard they are to entreat, by so much more precious they are being obtained; and therefore worthier our endeavour: As than we cannot go amiss, so long as we keep ourselves in the track of Divinity; while the soul is taken up with the thoughts, either of the Deity in his essence, and persons (sparingly yet in this point, and more in faith and admiration than inquiry) or of his attributes, his justice, power, wisdom, mercy, truth; or of his works, in the creation, preservation, government of all things, according to the Psalmist, I will meditate of the beauty of thy glorious Majesty, and thy wonderful works; so most directly in our way, and best fitting our exercise of Meditation are those matters in Divinity, which can most of all work compunction in the heart, & most stir us up to devotion: Of which kind are the Meditations concerning CHRIST JESUS, our Mediator, his Incarnation, Miracles, Life, Passion, Burial, Resurrection, Ascension, Intercession, the benefit of our Redemption, the certainty of our Election, the graces and proceeding of our sanctification, our glorious estate in Paradise lost in our first Parents, our present vileness, our inclination to sin, our several actual offences; the temptations & sleights of evil Angels, the use of the Sacraments, nature & practice of faith & repentance: the miseries of ourlife, with the frailty of it, the certainty and uncertainty of our death, the glory of God's Saints above, the awfulness of judgement, the terrors of hell, and the rest of this quality: wherein both it is fit to have variety (for that even the strongest stomach doth not always delight in one dish) & yet so to change, that our choice may be free from wildness and inconstancy.   

Chap. 13.  
NOW after that we have 
The order of the work itself.  thus orderly suited the person & his qualities, with the due circumstances of Time, Place, disposition of body, and substance of the matter discussed; I know not what can remain, besides the main business itself, and the manner and degrees of our prosecution thereof; which above all other calls for an intentive Reader, and resolute practice; Wherein, that we may avoid all niceness and obscurity (since we strive to profit) we will give direction for the Entrance, Proceeding, Conclusion of this Divine work.   

Chap. 14.  
A Goodly building 
The Entrance into the work.  must show some magnificence in the gate: and great personages have seemly Ushers to go before them; who by their uncovered heads command reverence and way; Even very Poets of old had wont, before their Ballads, to implore the aid of their Gods: And the heathen Romans entered not upon any public civil business, without a solemn apprecation of good success: How much less should a Christian dare to undertake a spiritual 
1. The common entrance, which is Prayer.  work of such importance, not having craved the assistance of his GOD? which (me thinks) is no less, than to profess he could do well without God's leave. When we think evil, it is from ourselves, when good from God. As prayer is our speech to God, so is each good Meditation (according to Bernard) GOD'S speech to the heart; The heart must speak to God, that God may speak to it. Prayer therefore, and Meditation are as those famous twins in the story, or as two loving Turtles, whereof separate one, the other languishes.  
Prayer makes way for Meditation; Meditation gives matter, strength, and life to our prayers. By which, as all other things are sanctified to us, so we are sanctified to all holy things: This is as some royal Eunuch to perfume and dress our souls, that they may be fit to converse with the King of heaven.  
But the prayer that leads in Meditation would not be long, requiring rather that the extension and length should be put into the vigour and fervency of it; for that it is not here intended to be the principal business, but an introduction to another; and no otherwise than as a portal to this building of Meditation: The matter whereof shall be, that the course of our Meditation may be guided aright and blessed; that all distractions may be avoided; our judgements enlightened, our inventions quickened, our wills rectified, our affections whetted to heavenly things, our hearts enlarged to Godward, our devotion enkindled; so that we may find our corruptions abated, our graces thriven, oursoules & lives every way bettered by this exercise.   

Chap. 15.  
Such is the common 
Particular & proper entrance into the matter, which is in our choice thereof.  entrance into this work: There is another yet more particular & proper; wherein the mind recollecting itself, maketh choice of that Theme or matter whereupon it will bestow itself for the present; settling itself on that which it hath chosen: which is done by an inward inquisition made into our heart of what we both do, & should think upon: rejecting what is unexpedient & unprofitable: In both which, the soul, like unto some noble Hawk, let's pass the Crows, and Larks, and such other worthless birds that cross her way, and stoopeth upon a foul of price, worthy of her flight: after this manner,  
What wilt thou muse upon, O my soul? thou seest how little it avails thee to wander and rove about in uncertainties: thou findest how little savour there is in these earthly things, wherewith thou hast wearied thyself; Trouble not thyself any longer (with Martha) about the many & needless thoughts of the world: None but heavenly things can afford thee comfort: Up then my soul, and mind those things that are above, whence thyself art: Amongst all which, whereon shouldest thou rather meditate than of the life & glory of God's Saints. A worthier employment thou canst never find, than to think upon that estate, thou shalt once possess, and now desirest.   

Chap. 16.  
HItherto the Entrance; after 
The proceeding of our meditation.  which our Meditation must Proceed in due order, not troubledly, not preposterously: It begins in the understanding, ends in the affections; It begins in the brain, descends to the heart; Begins on earth, ascends to heaven; Not suddenly, but by certain stairs & degrees, till we come to the highest.  
I have found a subtle 
And therein a Method allowed by some authors, rejected by us.  Scale of Meditation, admired by some professors of this Art, above all other human devices; and far preferred by them to the best directions of Origen, Austen, Bernard, Hugo, Bonaventure, Gerson, and whosoever hath been reputed of greatest perfection in this skill: The several stairs whereof (lest I should seem to defraud my Reader through envy) I would willingly describe, were it not that I feared to scar him rather with the danger of obscurity, from venturing further upon this so worthy a business: yet, lest any man perhaps might complain of an unknown loss, my Margin shall find room for that, which I hold too knotty for my Text.  



The scale of Meditation of an Author, ancient, but nameless.  
* Degrees of Preparation. 
1. Question. 
What I 

think.  
should think.    2. Excussion. 
A repelling of what I should not think.  3. Choice, or Election. 
Of what most 

necessary.  
expedient  
comely.      
* Degrees of proceeding in the understanding. 
4. Commemoration. 
An actual thinking upon the matter elected.  5 Conseleration. 
A redoubled Commemoration of the same, till it be fully known.  6. Attention. 
A fixed and earnest consideration: whereby it is fastened in the mind.  7 Explanation. 
A cleared of the thing considered by similitudes.  8 Tractation. 
An extending the thing considered to other points: where all questions of doubt are discussed.  9 Diindication. 
An estimation of the worth of the thing thus handled.  10. Consition 
A confirmation of the estimation thus made  11. Rumination. 
A sad and serious Meditation of all the former, till it may work upon the affections.    
From hence to the degrees of affection.    In all which, (after the incredible commendations of some practitioners) I doubt not but an ordinary Reader will easily espy a double fault at the least, Darkness and Coincidence; that they are both too obscurely delivered, and that divers of them fall into other, not without some vain superfluity. For this part therefore which concerneth the understanding, I had rather to require only a deep and firm Consideration of the thing propounded; which shall be done, if we follow it in our discourse, through all, or the principal of those places which natural reason doth afford us: wherein let no man plead ignorance, or fear difficulty: we are all thus far borne Logicians; Neither is there in this so much need of skill, as of industry. In which course yet, we may not be too curious in a precise search of every place, & argument without omission of any (though to be fetched in with racking the invention). For as the mind, if it go loose and without rule, roves to no purpose; so if it be too much fettered with the gives of strict regularity moveth nothing at all.   

Chap. 17.  
ERe I enter 
Premonitions concerning our proceeding in the first part of Meditation.  therefore into any particular tractation, There are three things whereof I would premonish my Reader, concerning this first part which is in the understanding. First, that I desire not to bind every man to the same uniform proceeding in this part. Practise and custom may perhaps have taught other courses more familiar, and not less direct: If then we can, by any other method, work in our hearts so deep an apprehension of the matter meditated, as it may duly stir the affections, it is that only we require.  
Secondly, that whosoever applieth himself to this direction, think him not necessarily tied to the prosecution of all these Logical places, which he finds in the sequel of our Treatise, so as his Meditation should be lame and imperfect without the whole number: for there are some Themes which will not bear all these; as when we meditate of God, there is no room for Causes or Comparisons; & others yield them with such difficulty, that their search interrupteth the chief work intended: It shallbe sufficient if we take the most pregnant, & most voluntary.  
Thirdly, that when we stick in the disquisition of any the places following, as if meditating of Sin, I cannot readily meet with the Material & Formal Causes, or the Appendances of it, we rack not our minds too much with the inquiry thereof; which were to strive more for Logic, than devotion: But without too much disturbance of our thoughts, quietly pass over to the next. If we break our teeth with the shell, we shall find small pleasure in the kernel.  
Now then, for that my only fear is, lest this part of my discourse shall seem over perplexed unto the unlearned Reader; I will in this whole process, second my rule with his example; that so what might seem obscure in the one, may by the other be explained; and the same steps he sees me take in this, he may accordingly tread in any other Theme.   

Chap. 18.  
FIrst therefore 
The practice of Meditation; wherein First, we begin with some description of that we meditate of.  it shallbe expedient to consider seriously, what the thing is whereof we meditate.  
What then, O my soul, is the life of the Saints, whereof thou studiest? who are the Saints, but those which having been weakly holy upon earth, are perfectly holy above? which even on earth were perfectly holy in their Saviour, now are so in themselves? Which, overcoming on earth, are truly canonised in heaven? What is their life, but that blessed estate above, wherein their glorified soul hath a full fruition of God?   

Chap. 19  
THe nature whereof after 
Secondly, follows an easy & voluntary division of the matter meditated  we have thus shadowed out to ourselves by a description, not curious always, & exactly framed according to the rules of art, but sufficient for our own conceit; the next is (if it shall seem needful, or if the matter will bear, or offer it) some easy and voluntary division, whereby our thoughts shall have more room made for them, and our proceeding shall be more distinct.  
There is a life of nature, when thou, my soul, dwellest in this body, and informest thine earthly burden: There is a life of grace, when the spirit of God dwells in thee; There is a life of glory, when thy body being united to thee, both shall be united to God; or when, in the mean time, being separated from thy companion, thou enjoyest God alone: This life of thine therefore, as the other, hath his ages, hath his statures; for it enters upon his birth, when thou passest out of thy body, and changest this earthly house for an heavenly: It enters into his full vigour, when at the day of the common resurrection, thou resumest this thy companion, unlike to itself, like to thee, like to thy Saviour, immortal now, and glorious. In this life there may be degrees, there can be no imperfection: If some be like the sky, others like the stars, yet all shine; If some sit at their saviours right hand, others at his left, all are blessed; If some vessels hold more, all are full; none complains of want, none envies at him that hath more.   

Chap. 20.  
WHich done it shallbe requisite 
3. A consideration of the causes thereof in all kinds of them.  for our perfecter understanding, and for the laying grounds of matter for our affection, to carry it through those other principal places, and heads of reason, which nature hath taught every man, both for knowledge & amplification: The first whereof are the Causes of all sorts.  
Whence is this eternal life, but from him which only is eternal; which only is the fountain of life, yea, life itself? Who but the same God that gives our temporal life, gives also that eternal? The Father bestows it, the Son merits it, the holy Ghost seals and applies it: Expect it only from him, O my soul, whose frecelection gave thee the first title to it, to be purchased by the blood of thy Saviour. For thou shall not therefore be happy, because he saw thou wouldst be good; but therefore art thou good, because he hath ordained thou shalt be happy: He hath ordained thee to life; he hath given thee a Saviour to give this life unto thee; faith, whereby thou mightest attain to this Saviour; his word, by which thou mightst attain to this faith; what is there in this, not ●is? And yet not so his ●●mply, as that it is without thee: without thy merit indeed, not without thine act; Thou livest here through his blessing, but by bread; thou shalt live above through his mercy, but by thy faith below, apprehending the author of thy life: And yet as he will not save thee without thy faith, so thou canst never have faith without his gift; Look up to him therefore, O my soul, as the beginner & finisher of thy salvation; and while thou magnifiest the Author, be ravished with the glory of the work: which far passeth both the tongue of Angels, and the heart of man: It can be no good thing that is not there; How can they want water that have the spring? where God is enjoyed in whom only all things are good, what good can be wanting? And what perfection of bliss is there where all goodness is met and united? In thy presence is the fullness of joy, and at thy right hand are pleasures for evermore: O blessed reflection of glory! we ●●e there, as we are seen: In that we are seen, it is our glory; in that we see, it is God's glory; Therefore doth he glorify us, that our glory should be to his. How worthy art thou, o Lord, that through us thou shouldest look at thyself!   

Chap. 21.  
THE next place 
4. The Consid. of the Fruits & Effects.  place shallbe the Fruits & Effects following upon their several causes: which also affords very feeling and copious matter to our Meditation; wherein it shall be ever best, not so much to seek for all, as to choose out the chiefest.  
No marvel then if from this glory proceed nonspeakeable joy, and from this joy the sweet songs of praise & thanksgiving. The spirit bids us, when we are merry, sing: How much more then, when we are merry without all mixture of sorrow, beyond all measure of our earthly affections, shall we sing joyful Hallelujahs, and hosannah's to him that dwelleth in the highest heavens? Our hearts shall be so full that we cannot choose but sing, and we cannot but sing melodiously; There is no jar in this Music, no end of this song. Oblessed change of the Saints; they do nothing but weep below, and now nothing but sing above; we sowed in tears, reap enjoy; there was some comfort in those tears, when they were at worst; but there is no danger of complaint in this heavenly mirth; If we cannot sing here with the Angels, On earth peace, yet there we shall sing with them, Glory to God on high; and joining our voices to theirs, shall make up that celestial consort, which none can either hear or bear part in, and not be happy.   

Chap. 22.  
AFter which 
5. Consideration of the Subject, wherein, or whereabout it is.  comes to be considered the Subject either wherein that is, or whereabout that is employed, which we meditate of: As,  
And indeed, what less happiness doth the very place promise, wherein this glory is exhibited? which is no other than the Paradise of God: Here below we dwell, or rather we wander in a continued wilderness; there we shall rest us in the true Eden; I am come into my garden, my sister, my spouse. King's use not to dwell in Cottages of clay; but in Royal Courts sit for their estate: How much more shall the King of heaven, who hath prepared for men so fair mansions on earth, make himself an habitation suitable to his Majesty: Even earthly Princes have dwelled in Cedar and Ivory: but the great City, Holy jerusalem, the palace of the highest hath her wall of jasper, her building of gold, her foundation of precious stones, her gates of pearl: How glorious things are spoken of thee, O thou City of GOD! We see but the pavement, and yet how goodly it is! The believing Centurion thought himself unworthy that Christ should come under his roof; yet then wert thou, O Saviour, in thine humbled estate, in the form of a servant: How then stall I think myself worthy to come under this roof of thine, so shining and glorious? O if this clay of mine may come to this honour above, let it be trampled upon and despised on earth.   

Chap. 23.  
Sixthly, shall 
6. Consid▪ of the Appendances, and Qualities of it.  follow the Appendances, and Qualities, which cleave unto the Subject, whereof we meditate: As,  
But were the place less noble and majestical, yet the company which it affords, hath enough to make the soul blessed: For not the place gives ornament to the guest, so much as the guest to the place. How loath are we to leave this earth, only for the society of some few friends in whom we delight? which yet are subject every day to mutual dislikes: what pleasure shall we then take in the enjoying of the Saints? when there is nothing in them not amiable, nothing in us that may cool the fervour of our love. There shalt thou my soul, thyself glorified, meet with thy dear Parents and friends alike glorious, never to be severed: There shalt thou see and converse with those ancient worthies of the former world; the blessed patriarchs and Prophets, with the crowned Martyrs and Confessors; with the holy Apostles, and the Fathers of that Primitive, and this present Church, shining each one according to the measure of his blessed labours. There shalt thou live familiarly in sight of those Angels, whom now thou receivest good from, but seest not. There (which is the head of all thy felicity) thine eyes shall see him whom now thine heart longeth for (that Saviour of thine) in the only hope of whom now thou livest. Alas how dimmely, and a far off dost thou now behold him? how imperfectly dost thou enjoy him? while every temptation bereaves thee, for the time, of his presence. I sought him whom my soul loveth: I sought him, but I found him not; his back is now towards thee many times through thy sins, and therefore thou hardly discernest him: Otherwhile and ofter thy back is turned to him through negligence, that when thou mightest obscurely see him, thou dost not: Now thou shalt see him, and thine eyes thus fixed shall not be removed. Yet neither could this glory make us happy, if being thus absolute, it were not perpetual. To be happy, is not so sweet a state, as it is miserable to have been happy. Lest aught therefore should be wanting behold, this felicity knoweth no end, feareth no intermission, and is as eternal for the continuance, as he that had no beginning. O blessedness, truly infinite! Our earthly joys do scarce ever begin; but when they begin, their end borders upon their beginning. One hour sees us oft-times joyful and miserable: Here alone is nothing but eternity. If then the divine Prophet thought one day in Gods earthly house, better than a thousand otherwhere; what shall I compare to thousands of millions of years in Gods heavenly Temple? Yea, millions of years are not so much as a minute to eternity, and that other house not a cottage to this.   

Chap. 24.  
Seventhly, our 
7. Of that which is divers from it, or Contrary to it.  thoughts leaving a while the consideration of the thing as it is in itself, shall descend unto it as respectively with others; and therefore first shall meditate of that which is divers from it, or Contrary unto it.  
What dost thou here then, O my soul? What dost thou here groveling upon earth? where the best things are vanity; the rest no better than vexation. Look round about thee, and see whether thine eyes can meet with any thing but either sins or miseries. Those few and short pleasures thou seest, end ever sorrowfully; and in the mean time are intermingled with many grievances. Here thou hearest one cry out of a sick body, whereof there is no part which affords not choice of diseases; This man lays his hand upon his consuming lungs, and complaineth of short wind; that other, upon his rising spleen, a third shaketh his painful head; another roars out for the torment of his reins or bladder; another for the racking of his gouty joints; one is distempered with a watery dropsy, another with a windy Colic, a third with a fiery ague, a fourth with an earthen Melancholy; one grovels and foameth with the falling sickness, another lies bed rid half senseless with a dead Palsy: There are but few bodies that complain not of some disease; and that thou mayst not look far, it is a wonder if thyself feel not always one of these evils within thee. There, thou hearest another lament his losses: either his estate is impaired by suretyship, or stealth, or shipwreck, or oppression; or his child is unruly, or miscarried; or his wife dead or disloyal; Another tormented with passions; Each one is some way miserable: But that which is yet more irksome; thy one ear is beaten with cursings and blasphemies; thy other with scornful, or wanton, or murdering speeches; thine eyes see nothing but pride filthiness, profaneness, blood, excess; and whatsoever else might vex a righteous soul: and if all the world beside were innocent, thou findest enough within thyself, to make thyself weary, and thy life loathsome: Thou needest not fetch cause of complaint from others; thy corruptions yield thee too much at home; ever sinning, ever presuming; Sinning even when thou hast repent, yea, even while thou repentest, sinning. Go to now, my soul, and solace thyself here below, and suffer thyself besotted with these goodly contentments; worthy of no better while thou fixest thyself on these: see if thou canst find any of these above; and if thou canst meet with any distemper, any loss, any sin, any complaint, from thyself or any other above, despise thine heaven as much as now thou lovest the earth. Or if all this cannot enough commend unto thee the state of heavenly glory, cast down thine eyes yet lower, into that deep & bottomless pit, full of horror, full of torment, where there is nothing but flames, and tears, and shrieks, and gnashing of teeth; nothing but fiends and tortures: where there is palpable darkness, and yet perpetual fire; where the damned are ever boiling, never consumed; ever dying, never dead; ever complaining, never pitied; where the Glutton, that once would not give a crust of bread, now begs for one drop of water; and yet alas, if whole rivers of water should fall into his mouth, how should they quench those rivers of brimstone that feed this flame? where there is no intermission of complaints, no breathing from pain, and after millions of years, no possibility of comfort: And if the rod wherewith thou chastisest thy children, O Lord, even in this life be so smart and galling, that they have been brought down to the brim of despair; and in the bitterness of their soul have entreated death to release them: What shall I think of their plagues in whose righteous confusion thou insultest; and sayest, Aha, I will avenge me of mine enemies? Even that thou shalt not be thus miserable, O my soul, is some kind of happiness; but that thou shalt be as happy, as the reprobate are miserable, how worthy is it of more estimation, than thyself is capable of?   

Chap. 25.  
AFterthis opposition 
8. Of comparisons and similitudes whereby it may be most fitly set forth.  the mind shall make comparison of the matter meditated with what may nearest resemble it; and shall illustrate it with fittest similitudes, which give no small light to the understanding nor less force to the affection.  
Wonder then, O my soul, as much as thou canst, at this glory; and in comparison thereof, contemn this earth, which now thou treadest upon; whose joys, if they were perfect, are but short; and if they were long, are imperfect: One day when thou art above, looking down from the height of thy glory, and seeing the sons of men creeping like so many Ants on this molehill of earth, thou shalt think: Alas how basely I once lived! was yonder silly dungeon the place I so loved, and was so loath to leave! Think so now beforehand; and since of heaven thou canst not, yet account of the earth, as it is worthy: How heartless and irksome are ye, O ye best earthly pleasures, if ye be matched with the least of those above? How vile are you, O ye sumptuous buildings of kings, even if all the entrails of the earth had agreed to enrich you, in compason of this frame not made with hands? It is not so high above the earth in distance of place, as in worth and majesty: we may see the face of heaven from the heart of the earth; but from the nearest part of the earth who can see the least glory of heaven? The three disciples on mount Tabor, saw but a glimpse of this glory shining upon the face of their Saviour; and yet being ravished with the sight, cried out, Master, It is good being here; and thinking of building of three Tabernacles, for Christ, Moses, Elias, could have been content themselves to have lain without shelter, so they might always have enjoyed that sight: Alas, how could earthly Tabernacles have fitted those heavenly bodies? They knew what they saw, what they said they knew not: Lo these 3. disciples were not transfigured; yet how deeply they were affected, even with the glory of others? how happy shall we be, when ourselves shall be changed into glorious? and shall have Tabernacles not of our own making, but prepared for us by God? and yet not Tabernacles, but eternal mansions. Moses saw God but a while, and shined; How shall we shine that shall behold his face for ever? What greater honour is there than in Sovereignty? what greater pleasure than in feasting? This life is both a kingdom and a feast. A kingdom: He that overcomes, shall rule the nations, and shall sit with me in my Throne: O blessed promotion, Oh large dominion, and royal seat! to which Salomon's throne of ivory was not worthy to become a footstool. A feast; Blessed are they that are called to the Marriage supper of the Lamb: Feasts have more than necessity of provision, more than ordinary diet; but marriage-feasts yet more than common abundance; But the marriage-feast of the Son of God to his blessed spouse the Church, must so far exceed in all heavenly munificence and variety, as the persons are of greater State and Majesty: There is new wine, pure Manna, and all manner of spiritual dainties; and with the continual cheer, a sweet and answerable welcome; while the bridegroom lovingly cheers us up, Eat, O Friends, drink & make you merry, O well-beloved: yea, There shalt thou be my soul not a guest, but (how unworthy soever) the Bride herself; whom he hath everlastingly espoused to himself in truth and righteousness; The contract is passed here below, the marriage is consummate above, and solemnized with a perpetual feast: So that now thou mayest safely say, My well-beloved is mine, and I am his: Wherefore hearken, O my soul, and consider, and incline thine ear, forget also thine own people, and thy father's house, (thy supposed home of this world) so shall the King have pleasure in thy beauty; for he is thy Lord, and worship thou him.   

Chap. 26.  
THE very Names, and 
9 The Titles and Names of the thing considered.  Titles of the matter considered, yield no small store to our Meditation which, being commonly so imposed that they secretly comprehend the nature of the thing which they represent, are not unworthy of our discourse.  
What need I seek these resemblances, when the very name of life implieth sweetness to men on earth; even to them which confess to live with some discontentment? Surely the light is a pleasant thing, and it is good to the eyes to see the Sun: yet when Temporal is added to Life, I know not how this addition detracteth something, and doth greatly abate the pleasure of life; for those which joy to think of Life grieve to think it but Temporal: So vexing is the end of that whose continuance was delightful; But now when there is an addition, above Time, of Eternity, it makes life so much more sweet, as it is more lasting; and lasting infinitely, what can it give less than an infinite contentment? Oh dying and false life, which we enjoy here, and scarce a shadow and counterfeit of that other: What is more esteemed than glory? which is so precious to men of spirit, that it makes them prodigal of their blood, proud of their wounds▪ careless of themselves: and yet alas, how penned and how fading is this glory, affected with such dangers and deaths? hardly after all Trophies and monuments, either known to the next sea, or surviving him that dies for it: It is true glory to triumph in heaven; where is neither envy, nor forgetfulness.  
What is more dear to us than our Country? which the worthy and faithful Patriotes of all times, have respected above their parents, their children, their lives; counting it only happy to live in it, and to die for it: The banished man pines for the want of it; the travailer digests all the tediousness of his way, all the sorrows of an ill journey, in the only hope of home; forgetting all his foreign miseries, when he feels his own smoke. Where is our Country but above? Thence thou camest, O my soul; thither thou art going, in a short, but weary pilorimage: O miserable men, if we account ourselves at home in our pilgrimage, if in our journey we long not for home! Dost thou see men so in love with their native soil, that even when it is all deformed with the desolations of war, and turned into rude heaps, or while it is even now flaming with the fire of civil broils, they covet yet still to live in it; preferring it to all other places of more peace and pleasure; and shalt thou seeing nothing but peace and blessedness at home, nothing but trouble abroad, content thyself with a faint wish of thy dissolution? If heaven were thy jail, thou couldst but think of it uncomfortably. Oh what affection can be worthy of such an home?   

Chap. 27.  
LAstly, if we 
10. Consid. of fit testimonies of Scripture, concerning our Theme.  can recall any pregnant Testimonies of Scripture concerning our Theme, those shall fitly conclude this part of our Meditation: Of Scripture; for that in these matters of God, none but divine authority can command assent, and settle the conscience: Witnesses of holy men may serve for colours; but the ground must be only from God.  
There it is (saith the spirit of God, which cannot deceive thee) that all tears shall be wiped from our eyes; there shall be no more death, nor sorrow, nor crying, neither shall there be any more pain: yea, there shall not only be an end of sorrows, but an abundant recompense for the sorrows of our life; as he that was rapt up into the third heaven, and there saw what cannot he spoken, speaks yet thus of what he saw: I count that the afflictions of this present time are not worthy of the glory which shall be showed to us: It was showed to him what should hereafter be showed to us; and he saw, that if all the world full of miseries were laid in one balance, and the least glory of heaven in another, those would be incomparably light yea (as that divine Father) that one days felicity above, were worth a thousand years torment below; what then can be matched with the eternity of such joys? Oh how great therefore is thy goodness, O Lord, which thou hast laid up for them that fear thee, and done to them that trust in thee, before the sons of men!   

Chap. 28.  
THE most 
Of our second part of Meditation: which is, in the affections.  difficult and knotty part of Meditation thus finished, there remaineth that which is both more lively, and more easy to a good heart; to be wrought altogether by the affections; which if our discourses reach not unto, they prove vain, and to no purpose; That which followeth therefore, is the very soul of Meditation, whereto all that is passed serveth but as an instrument. A man is a man by his understanding part: but he is a Christian by his will and affections. Seeing therefore, that all our former labour of the brain, is only to affect the heart; after that the mind hath thus traversed the 
Wherein is required a Taste and relish of what we have thought upon.  point proposed through all the heads of reason, it shall endeavour to find in the first place some feeling touch, & sweet relish in that which it hath thus chewed; which fruit, through the blessing of God will voluntarily follow upon a serious Meditation. David says, Oh taste and see how sweet the Lord is: In Meditation we do both see and taste; but we see before we taste: sight is of the understanding; taste, of the affection; Neither can we see, but we must ●aste; we can not know ●right, but we must needs be affected: Let the heart therefore first conceive and feel in itself the Sweetness or bitterness of the matter meditated; which is never done without some passion; nor expressed without some hearty exclamation.  
Oh blessed estate of the Saints: O glory not to be expressed, even by those which are glorified! O incomprchensible salvation! What savour hath this earth to thee? Who can regard the world that believeth thee? Who can think of thee, and not be ravished with wonder and desire? Who can hope for thee, and not rejoice? Who can know thee, and not be swallowed up with admiration at the mercy of him that bestows thee? O blessedness worthy of Christ's blood to purchase thee! worthy of the continual songs of Saints and Angels to celebrate thee! How should I magnify thee! How should I long for thee! how should I hate all this world for thee?   

Chap. 29.  
AFter this 
Secondly, a Complaint; bewailing our wants and untowardness.  Taste shall follow a Complaint, wherein the heart bewaileth to itself his own poverty, dullness, and imperfection; chiding and abasing itself in respect of his wants and indisposition: wherein Humiliation truly goes before glory. For the more we are cast down in our conceit, the higher shall GOD lift us up at the end of this exercise, in spiritual rejoicing.  
But alas, where is my love? where is my longing? where art thou, O my soul? what heaviness hath overtaken thee? How hath the world bewitched and possessed thee, that thou art become so careless of thine home, so senseless of spiritual delights, so fond upon these vanities? Dost thou doubt whether there be an heaven? or whether thou have a God, and a Saviour there? O far be from thee this Atheism; far be from thee the least thought of such desperate impiety: Woe were thee if thou believed'st not: But O thou of little faith; dost thou believe there is happiness, and happiness for thee, and desirest it not, and delightest not in it? Alas, how weak and unbelieving is thy belief? how cold and faint are thy desires? Tell me, what such goodly entertainment hast thou met withal here on earth, that was worthy to withdraw thee from these heavenly joys? what pleasure in it ever gave thee contentment? or what cause of dislike findest thou above? Oh no, my soul, it is only thy miserable drowsiness, only thy security: The world, the world hath besotted thee, hath undone thee with carelessness. Alas if thy delight be so cold, What difference is there in thee from an ignorant Heathen, that doubts of another life; yea, from an Epicure that denies it? Artthou a christian, or art thou none? If thou be what thou professest, away with this dull and senseless worldliness; away with this earthly unchearfulnesse; shake off at last this profane and godless security that hath thus long weighed thee down from mounting up to thy joys; Look up to thy GOD, and to thy crown, and say with confidence, O Lord I have waited for thy salvation.   

Chap. 30.  
AFter this Complaint, 
Thirdly, an hearty wish of the soul for what it complaineth to want.  must succeed an hearty & passionate Wish of the soul, which ariseth clearly from the two former degrees; For that which a man hath found sweet, and comfortable, & complains that he still wants; he cannot but wish to enjoy.  
O Lord that I could wait and long for thy salvation; Oh that I could mind the things above; that as I am a stranger in deed, so I could be also in affection; Oh that mine eyes, like the eyes of thy first Martyr, could by the light of faith see but a glimpse of heaven; Oh that my heart could be rapt up thither in desire! How should I trample upon these poor vanities of the earth? How willingly should I endure all sorrows, all torments? how scornfully should I pass by all pleasures? how should I be in travel of my dissolution? Oh when shall that blessed day come, when all this wretched wordliness removed I shall solace myself, in my God; Behold, as the Hart brayeth for the rivers of water, so panteth my soul after thee, O GOD; My soul thirsteth for God, even for the living God; Oh when shall I come and appear before the presence of God?   

Chap. 31.  
AFter this Wishing, 
4. An humble Confession of our disability to effect what we wish.  shall follow humble Confession, by just order of nature: For having bemoaned our want, and wished supply, not finding this hope in ourselves, we must needs acknowledge it to him, of whom only we may both seek & find; wherein it is to be duly observed, how the mind is by turns depressed and lifted up: Being lifted up with our Taste of joy; it is cast down with Complaint: lift up with Wishes, it is cast down with Confession; which order doth best hold it in ure, and just temper; and makes it more feeling of the comfort which follows in the Conclusion. This Confession must derogate all from ourselves, and ascribe all to God.  
Thus I desire, O Lord, to be right affected towards thee and thy glory; I desire to come to thee: but, alas, how weakly? how heartlesly? Thou knowest that I can neither come to thee, nor desire to come but from thee. It is Nature that holds me from thee; this treacherous Nature favours itself, loves the world, hates to think of a dissolution, and chooses rather to dwell in this dungeon with continual sorrow and complaint, than to endure a parting although to liberty and joy: Alas, Lord, it is my misery that I love my pain: How long shall these vanities thus besot me? It is thou only that canst turn away mine eyes from regarding these follies, and my heart from affecting them: Thou only, who as thou shalt one day receive my soul into heaven, so now beforehande canst fix my soul upon heaven and thee.   

Chap. 32.  
AFter Confession 
5. An earnest Petition for that which we confess to want.  naturally follows Petition, earnestly requesting that at his hands, which we acknowledge ourselves unable, and none but GOD able to perform.  
Oh carry it up therefore, thou that hast created, and redeemed it, carry it up to thy glory: Oh let me not always be thus dull and brutish; Let not these scales of earthly affection always dim and blind mine eyes: Oh thou that layedst clay upon the blind man's eyes, take away this clay from mine eyes, wherewith alas they are so daubed up, that they cannot see heaven: Illuminate them from above, and in thy light let me see light. Oh thou that hast prepared a place for my soul; prepare my soul for that place; prepare it with holiness, prepare it with desire: and even while it sojourneth on earth, let it dwell in heaven with thee, beholding ever the beauty of thy face, the glory of thy Saints and of itself.   

Chap. 33.  
AFter Petition, shall follow 
6. A vehement enforcement of our Petivon.  the Enforcement of our request from argument and importunate obsecration; wherein we must take heed of complementing in terms with God; as knowing that he will not be mocked by any fashionable form of suit, but requires holy and feeling entreaty.  
How graciously hast thou proclaimed to the world, that whoever wants wisdom shall ask it of thee, which neither deniest nor upbraidest: O Lord, I want heavenly wisdom, to conceive aright of heaven; I want it and ask it of thee; give me to ask it instantly, and give me according to thy promise abundantly. Thou seest it is no strange favour that I beg of thee; no other than that which thou hast richly bestowed upon all thy valiant Martyrs, Confessors, servants from the beginning: who never could have so cheerfully embraced death and torment, if through the midst of their flames and pain they had not seen their crown of glory. The poor thief of the Cross had no sooner craved thy remembrance when thou camest to thy kingdom than thou promisedst to to take him with thee into heaven: Presence was better to him than remembrance. Behold, now thou art in thy kingdom, I am on earth: remember thine unworthy servant, and let my soul in conceit, in affection, in conversation be this day & for ever with thee in Paradise. I see, man walketh in a vain shadow, and disquieteth himself in vain; they are pitiful pleasures he enjoyeth, while he forgets thee; I am as vain, make me more wise: Oh let me see heaven, and I know I shall never ennie, nor follow them: My times are in thine hand: I am no better than my fathers, a stranger on earth; As I speak of them, so the next; yea, this generation shall speak of me as one that was; My life is a bubble, a smoke, a shadow, a thought: I know it is no abiding in this thoroughfare: Oh suffer me not so mad, as while I pass on the way, I should forget the end; It is that other life that I must trust to. With thee it is that I shall continue; Oh let me not be so foolish as to settle myself on what I must leave, and to neglect eternity; I have seen enough of this earth, and yet I love it too much; Oh let me see heaven another while, and love it so much more than the earth, by how much the things there are more worthy to be loved; Oh God, look down on thy wretched Pilgrim; and teach me to look up to thee, and to see thy goodness in the land of the living. Thou that boughtest heaven for me, guide me thither; and for the price that it cost thee, for thy love and mercy's sake, in spite of all temptations, enlighten thou my soul, direct it, crown it.   

Chap. 34.  
AFter this Enforcement, 
7. A cheerful Confidence of obtaining what we have requested & enforced.  doth follow Confidence; wherein the soul after many doubtful and unquiet bicker, gathers up her forces, and cheerfully rouseth up itself; and like one of David's Worthies, breaks through a whole army of doubts, and fetches comfort from the Well of life; which, though in some later, yet in all is a sure reward from GOD of sincere Meditation.  
Yea, be thou bold, O my soul, and do not merely crave, but challenge this favour of God, as that which he owes thee: He owes it thee because he hath promised it, and by his mercy hath made his gift, his debt; Faithful is he that hath promised▪ which will also do it▪ Hath he not given thee not only his hand in the sweet hopes of the Gospel, but his seal also in the Sacraments? Yea, besides promise, hand, seal; hath he not given thee a sure earnest of thy salvation, in some weak, but true graces? Yet more: hath he not given thee beside Earnest, possession? while he that is the Truth and Life, saith, He that believeth hath everlasting life, and hath passed from death to life: Canst thou not then be content to cast thyself upon this blessed issue; If God be faithful, I am glorious; I have thee already, O my life; God is faithful, and I do believe: who shall separate me from the love of Christ? from my glory with Christ, who shall pull me out of my heaven? Go to then, and return to thy rest, O my soul; make use of that heaven wherein thou art, and be happy.  
Thus we have found, that our Meditation like the wind, gathers strengthin proceeding; and as natural bodies, the nearer they come to their places, move with more celerity, so doth the soul in this course of meditation, to the unspeakable benefit of itself.   

Chap. 35.  
THe Conclusion 
The Conclus. of our Meditation, in what order it must be.  remaineth; wherein we must advise (like as Physicians do in their sweats and exercise) that we cease not over-suddenly; but leave off by little and little. The mind may not be suffered to fall headlong from this height, but must also descend by degrees.  
The first whereof, After our Confidence, shall be an hearty Gratulation, 
First, with Thanksgiving.  and thanksgiving. For, as man naturally cannot be miserable, but he must complain, and crave remedy; so the good heart cannot find itself happy, and not be thankful: and this thankfulness which it feels and expresses, makes it yet more good, and affects it more.  
What shall I then do to thee for this mercy, Othou Saviour of men? What should I render to my Lord, for all his benefits? Alas, what can I give thee which is not thine own before? Oh that I could give thee but all thine! Thou givest me to drink of this cup of salvation; I will therefore take the cup of salvation, and call upon the name of the Lord: Praise thou the Lord, o my soul; and all that is within me, praise his holy name: And since here thou beginnest thine heaven, begin here also that joyful song of thanksgiving, which there thou shalt sing more sweetly, and never end.   

Chap. 36.  
AFter this 
Secondly, with Recommendation of our souls and ways to God.  Thanksgiving, shall follow a faithful recommendation of ourselves to God; wherein the soul doth cheerfully give up itself, and repose itself wholly upon her Maker, and Redeemer; committing herself to him in all her ways, submitting herself to him in all his ways, resolving in all things to glorify him; and to walk worthy of her high & glorious calling.  
Both which later shall be done (as I have ever found) with much life and comfort, if for the full conclusion, we shall lift up our heart and voice to God, in singing some Versicle of David's divine Psalms, answerable to our disposition, and matter; whereby the heart closes up itself with much sweetness and contentment.  
This course of Meditation thus heartily observed, let him that practices it, tell we whether he find not that his soul, which at the beginning of this exercise did but creep and grovel upon earth, do not now in the Conclusion soar aloft in heaven; & being before aloof off, do not now find itself near to God, yea with him, and in him.   

Chap. 37.  
THus have I endeavoured, 
An Epilogue.  (right Worshipful Sir) according to my slender faculty, to prescribe a Method of Meditation: Not upon so strict terms of Necessity, that whosoever goeth not my way, erreth. divers paths lead oft-times to the same end; and every man aboundeth in his own sense: If experience and custom hath made another form familiar to any man, I forbid it not; as that learned Father said of his Tralation, Let him use his own, not contemn mine. If any man be to choose, and begin, let him practise mine, till he meet with a better Master: If an other course may be better, I am sure this is good. Neither is it to 
reproving the neglect,  be suffered, that like as fantastical men, while they doubt what fashioned suit they should we are, put on nothing; so, that we Christians should neglect the matter of this worthy business, while we nicely stand upon the form thereof. Wherein give me leave to complain with just sorrow and shame, that if there be any Christian duty, whose omission is notoriously shameful, and prejudicial to the souls of professors, it is this of Meditation: This is the very end God hath given us our souls▪ we misse-spend them, if we use them not thus. How lamentable is it, that we so employ them, as if our faculty of discourse served for nothing, but our earthly provision? as if our reasonable and Christian minds were appointed for the slaves and drudges of this body; only to be the Caters and Cooks of our appetite.  
The world fills us, yea, cloys us: we find ourselves work enough to think; What have I yet? How may I get more? What must I lay out? What shall I leave for posterity? How may I prevent the wrong of mine adversary, how may I return it? What answers shall I make to such allegations? What entertainment shall I give to such friends? What courses shall I take in such suits? In what pastimes shall I spend this day, in what the next? What advantage shall I reap by this practice; what loss? What was said, answered, replied, done, followed?  
Goodly thoughts, and fit for Spiritual minds! Say, there were no other world; how could we spend our cares otherwise? Unto this only neglect, let me ascribe the commonness of that Laodicean temper of men, or (if that be worse) of the dead coldness which hath stricken the hearts of many, having left them nothing but the bodies of men, and visors of Christians; to this only, They have not meditated. It is not more impossible to live 
Exhorting to the use of Meditation.  without an heart, than to be devout without Meditation: Would GOD therefore my words could be in this (as the wise man says the words of the wise are) like unto Goads in the sides of every Reader, to quicken him up out of this dull and lazy security, to a cheerful practice of this Divine Meditation. Let him curse me upon his deathbed, if looking back from thence to the bestowing of his former times, he acknowledge not these hours placed the most happily in his whole life? if he than wish not he had worn out more days, in so profitable and heavenly a work.  
DEO SOLI GLORIA.