MEDITATIONS UPON RETIREMENT FROM THE WORLD.  
Occasioned By a Discourse with a Gentleman, Who begun to see the vanity of Worldly enjoyments, whereof he had had a very great share, and thought it necessary by despising of them, to secure the interest of his Soul, while there was any time left.  
Blessed are they that forsake the World for Heaven, but more blessed are they that find Heaven, before they go out of the World.  
There is no more difference between Heaven and the Kingdom of God, than there is between Hell and the Kingdom of Darkness.  
Heaven consists, in Virtue, Truth and Light. Hell consists in Vice, Lie, and Darkness  
Our Saviour leads us the way to Heaven, and the Devil directs people to Hell.  
The Reader may consider which of these two he had best to follow.  
SOLI DEO GLORIA.  
LONDON, Printed Anno Dom. MDCXCI.   

TO HIS ROYAL-HIGHNESS Prince GEORGE OF DENMARK.  
THE nearer you are to Crown and Sceptre, the more regard you ought to have to Him, whose Vicegerents, Kings and Princes are. By your indifferency about Worldly Affairs, Providence hath disposed you, to despise the World, and to give your Heart to God, who hath unimaginable happiness and contentment ready for those, that with an entire Resignation comply with his Will. If the following Meditations have such an effect upon your Mind, as to strengthen your Love to the Ruler of all Hearts, He will never let you want those Affections of the People, which mark and support a Prince's greatness, and I shall certainly see my Wishes and Hopes of the growth and continuance of your Prosperity fulfilled. When you see these present Broils of Europe make way for great changes in Church and State, remember this Dedication, and believe that God will rescue those that fear, love and trust him, and that you are One of the few great Ones, not to be touched by the general Calamity, which the unusual Earthquakes and other Signs of God's Anger do forebode. Then I shall not scruple to make myself known to you.   

READER.  
ALL those render no small service to God and their Country, that endeavour to help true Christianity to get uppermost. For we would soon have a better Church and State, if People were thoroughly persuaded, that real Prosperity upon Earth depended upon our Care for Heaven: This single Notion well fixed in the generality of minds, would quench many a desire by Factions to disturb the Peace and quiet of the Nation, or to hinder its welfare by cheating the Public, both of its Treasure and of those Services, which People less wedded to luxury and private interest might render. How far the following Meditations may tend this way, the Christian Reader will judge, who will I hope allow of my Apology for the Style, when I tell him it is not my Native Language. I hope these Meditations will not have the misfortune to fall into the hands of any, that either think God a slave to the course and Laws of Nature, or that fancy, their Wisdom above God's Endowments. For such People will conclude me as great an Euthasiast as they are either Beasts or Foolish-Wisemen. It is my comfort that I have Witnesses of my Behaviour in the greatest adversity, when I had the fate of the Moneyless, to be disowned almost by every body, and some thought they discharged the duty of Friendship in desiring the Prayers of the Congregation, that my health and understanding might be restored to me. People that do not know of this, will hardly own me a fit Preacher of the obligation of an entire Resignation to Gods will, if they should see me by a wonderful Providence raised to make some Figure in the World. But as God alone knows how much I have been humbled, so it is in his only Breast how for I shall be exalted.  
May First. Heinrich Wilhelm Lud●lf. The first of July, thou shalt have a Commentary.   

MEDITATION I.  
THe World is an imperious Mistress, who makes those most uneasy that are fondest of her. Which hath induced several to prefer Retirement before Greatness and Splendour in the World, after they have found the emptyness of all those things, which men commonly make their Idols. Providence having contrived it so wisely, that whosoever hath a wrong aim in point of happiness, is sooner or latter made sensible of his having miss the mark: All the mischief cometh from misplacing our affections, and from not bestowing a true value upon the things we are in pursuit after. If we remembered the, Seek first the Kingdom of Heaven, we would soon find fulfiled the, All things shall be added unto you. Since a hearty concern for a future Life, would make us look with so much contempt upon the trifles of this World, that we would hardly ever disquiet ourselves with the desire of any thing, that is not added to us already. But such a Resignation to Providence requireth perhaps more Religion than is commonly met with in men. However we all pretend to reason, and those that are not totally deprived of the right use of reason, will own that they have an immortal Soul, and that consequently the securing Eternity to the Soul, is not only the most important business, but that without the hopes of it, our mind will not be free from grudge very injurious to its quiet and contentment, which influences the health of our Body very much. So that reason should tell every man, he must look after Heaven, if he will enjoy happiness upon Earth, which cannot subsist, without health in the Body and tranquillity in the Mind. God's goodness as well as wisdom having ordered it so, that the interest of Body, Mind, and Soul is so closely united together, that a concern for the Soul brings us to the observing of our Saviour's Rules, and practising of those virtues, whereby the vigour of our Body and the contentment of our Minds is promoted; and on the other hand, managing the Body according to the Precepts of Temperance and Sobriety, strengthens our Understanding, and inables it to descry in Nature and Providence, those glorious Beams of Wisdom and Goodness, which cannot choose but inflame our desires of obtaining the favour of that infinite perfect Being Which desire, if it be sincere and earnest, is half way towards our Souls home. This consideration alone should be enough to keep any rational man from bestowing any more value upon the Goods and Pleasures of this World, than is consistent with a due care of the next. Which if they did, they would not be weary of Earth before they are fitted for Heaven, and even Earthly pleasures of Body as well as of mind, would be more real, more lasting, and more easily attained. They would not be at a loss where to find retirement and quiet. For in my opinion it is not changing of City or Court for the Country, wherein a quiet Retirement consists, because in the greatest Solitude, and most concealed Recess our mind may be hurried about with restless passions and desires; on the other hand, neither the noise of the City nor the hurry of the Court, can discompose a temper well settled by not depending upon uncertainties, but entirely relying on God's Providence, which designs nothing but good for us. Though it cannot be denied, that every body is not strong enough to resist the temptations of City and Court, which wheedle us into wrong courses.   

MEDITATION II.  
SInce than Retirement, which is to set our mind at ease doth not consist in the bare changing of the place of our abode; it seems to me, that the secret of enjoying quiet and tranquillity of mind, consists only in withdrawing our-heart from any thing we are in possession of in this World. This is the way to hold Riches, and Honour, nay even that more valuable pleasure of friendship, without the uneasiness of fearing to lose them, or grieving for them, when they give us the slip. It is a common observation, that Sin and Folly differ but very little, and that the Wisdom of Providence hath put a strait connexion between Sin and Punishment. So that whosoever forgets his duty to his Creator to such a degree, as to lay him by for the Creature, and to bestow upon the Creature those affections, which were due only to the Creator; that person must needs expose himself to a great many inconveniencies, which by God's unchangeable Law attend the committing of Sin and Folly. We daily see that Wisemen make themselves ridiculous about those Worldly objects, which they most dote upon, and never make a worse use of their understanding, than when they are busied about the things they love best. Love, as well as other passions, leading commonly their Mistress the Reason, by the nose; and the Proverb, Love is Blind, is of a larger extent, than to be understood only of admiring a Woman. For we see Parents, fond of their Children, not only over-value their parts, but by too much indulgence to the humour of their Children, to expose themselves to the just censures of discreet impartial persons. We meet with bookish men puffed up with some Philological remarks, that are hissed at by men of sense, and of use to either Church or State. Children and Books are questionless as harmless objects of our fancy as any, and yet when our heart is set upon them, they easily betray our folly, and bring no less an inconvenience upon us, than the lessening of our reputation by having our judgement called in question. As irrational loving of sensual pleasures, Money and Fame is more criminal, so it is attended with punishment more real, than the bare loss of the good opinion of men of sense. I do not speak only of men that pursue these things by the commission of the most provoking sins, but even of those that hunt after them in some seeming honest course. A man may endeavour to grow rich, without Robbing and Cheating, another may offer at Greatness without Slandering or Supplanting, and yet both these men will find themselves mistaken at the long run, if they make this their chief business, and it is a Mercy of God, when he shows them their error, and directs them to look after that which must render the enjoyment of plenty and greatness secure and comfortable. This cannot be obtained unless a body be sure of God's favour and support, but it is not probable that God Almighty will assure a man of so great a blessing, unless he thinks it worth the longing for it, which he is not like to do, as long as his mind chief runs upon worldly things. Wherefore I conclude that withdrawing our heart from worldly things, is the true retirement, which leads us to calmness of mind, and keeps us from being disturbed, in the City and Court as well as in the Country. Nay it will beget that love and trust in God, which makes Prosperity the more comfortable and adversity the less uneasy, and when our crosses seem to overbalance too much our comforts, this sort of Retirement will make us amends for all, by a promising prospect of our future hopes.   

MEDITATION III.  
IT is, I must confess, not so very easy, to withdraw our heart from the world; for it is hard to blot out the impressions made upon our minds in our younger years. One that always heard people admired for a great Estate, for a splendid House-keeping and magnificent Furniture and Retinue, will be backward to believe that all those things signify nothing, and are not worth our seeking them. We hear Great Men so often reckoned among the fortunate, and very often see so many real advantages of power, that we cannot help almost our being betrayed into Ambition. Nay when bountiful Nature hath bestowed so good an understanding upon us, as to be convinced, that Wealth and Greatness are very empty things without Contentedness, there is one object left, from which it is hardest of all to withdraw our heart, that is, We ourselves; The wise Author of Nature hath implanted in us a love of our being, that we might seek to preserve, and to improve it: And there is no question to be made, but that it would stand us in very great stead, if we loved ourselves with a due regard to our glorious Maker, for it is more than probable that our Being may be improved by him, that contrived it so artificially. But when we lay him a side, and perhaps do every thing to affront him into the bargain, it is no wonder he should revenge so base an ingratitude, by suffering our Self love to lead us as a blind Guide. This perverse Self love begets that uncharitableness and envy, from whence springs all the strife and faction, which disturbs so very much both public and private. It intoxicate us with that conceit of our own judgement, that we will hardly allow any body to be in the right but ourselves, making commonly very peevish requitals to those that offer to show us our mistakes. In one word Self-love is the root of Pride, which is so criminal a qualification, that it turned Lucifer out of Heaven. The enlightened Author of The Whole Duty Man, makes very good Remarks upon this subject. Nor can it be denied that the greater the thing is which we are proud of, the greater is our Sin and consequently the Fall that attends Pride commonly. The mischief of our being pleased with our own person is not so great, as to think our judgement infallible; and being puffed up with a vain conceit of Saintship, is worse still, and very often occasions those false lights, whereby many a poor soul is lead into precipices. The reason seems to be, that Pride hath ingratitude towards God Almighty at the bottom, for the proud man doth not reflect upon his holding every thing of God Almighty, and the greater his gifts are, the greater is his ingratitude, when he ascribes them to himself. Since than Self-love is so dangerous, and yet so natural to us, we ought to take the more particular care to break ourselves of that fondness of ourselves, which is the last and hardest difficulty to be overcome by one, who would fain enjoy that Retirement, wherein we are passed being displeased with any thing but what displeases God Almighty.   

MEDITATION IU.  
SUCH a disengagement of our hearts from all worldly affections fits us for that love of God, whereby we endear ourselves to him, and receive those returns from him, which bring us to so much experience of his mercy, that we never despond even under the worst circumstances, but bear the worst lot of his Providence without reluctancy. It would be strange if God Almighty, who hath given so innumerable proofs of his goodness towards us, should look with indifferency upon those that endeavour to answer his design in creating of Man, and endowing him with understanding. If we think we have reason to lessen our kindness for a person, which doth love another besides us. How can we imagine, that Infinite Being should take it well at our hands, when we kindly entertain so despicable Rivals besides him. Many pious persons hold, that God created Man only for a witness to his wonders, to admire and enjoy the beauty of the whole Creation; and after Man had by his ingratitude, forfeited so great a bliss, and by his disobedience brought the sad punishment upon him, which hath made his Posterity smart ever since; Yet God was pleased to give still a greater proof of his Love in pitying Man's deplorable condition, and providing a mean for its relief. What is not such an Infinite Goodness like to do for one, who is sensible of so unspeakable a Mercy, and with a due acknowledgement of his unworthiness makes it his utmost care to please his Creator. If we make never so few Christian Reflections upon the course he takes with us, we will soon find that he courts us for our heart, by all the methods imaginable, and when they do not prevail, he imbitters the enjoyment of those very things which enticed our heart away from him. He doth not deserve so great a favour as affliction, that doth not look upon it, as a design of God Almighty to wean us from those things which rendered us treacherous to him. Our mind must have some thing to delight chief in, and which way soever it inclines, there it sticks closer and closer. If it bend towards the world, it will entangle itself faster and faster in it, and remove further and further from God. But if our mind fix once upon God, it will despise the world more and more, and grow in delighting in God Almighty and Heaven. The more our love tends this way, the more our expectations will be answered. Till by degrees it bring us to so strait a union with God, that no Temptation will tear us from him. When God once finds us true to him, he gives us those assurances of his being true to us, that nothing is able to shake us, or to grieve us; till at length we arrive at such an intimacy with him, as to have no other will but his, and to bear with an entire resignation his disposals. Then we begin to see wonders of Wisdom, Goodness, Mercy and Justice, even in those Events. which the world thinks chance, and we will find that the more we seek Heaven the more we find happiness upon Earth, whereas seeking the Trifles of the Earth makes us lose Heaven and doth nothing but inbroil us here upon earth. So that in my opinion it is Prudence as well as Religion, to give our Heart to God and not to the World, than I am sure the Vanity of the World will never make us uneasy, nor puzzle us where to find that tranquillity and cherfullness of mind, which sweetens this life and gives us a foretaste of that which is to come.   

MEDITATION V.  
FOr fear any body should think these Notions insignificant whims of my own brains. I advise to examine, whether they are not agreeable to what was said before by one, whose Wisdom and Truth no Christian can have an exception to, There is scarce another sense to be given to those words of our Saviour's, whereby he declared, That the Love of his Heavenly Father was not in us, as long as we loved the, World. But if people will not mind his Doctrine, how can they wonder at their not finding the Truth and Benefit of it. Withdrawing our heart from the World, and giving it to God, is that forsaking of every thing, which hath the promise of an hundred fold recompense. Whereof no body is like to gain a fortunate experience that doth not think it worth his while to attempt a trial of it. Though I am of opinion the truth of my Notions will be called in question by no body who owns the Bible to contain God's Word. The number indeed of those is far greater, which think it beneath them to submit their understanding to God's Wisdom, not to speak of those, which count David a fool, for calling those Fools, which denied a God. I will not now encroach upon the province of Divines, and threaten those Sparks with the heavy Judgements, that are like to befall them, or think so meanly of my time, as to go about the proving their errors, since they admit only of heathenish arguments, they may go; those passages in Seneca, which make Contempt of Riches the great Road towards becoming Rich. And they may learn of Epicurus, that since man's happiness consists in pleasure he must needs be most happy, whose pleasure is least subject to uncertainty, or to taste as much of Gall as of Hony. My Meditations being designed only for the improvement of Christianity. I dare assure myself, that any person, who will earnestly endeavour for Christ's sake to forsake his Life, will by God's blessing find a far better. I have not been yet in the other World, and cannot speak by experience of what we have to expect there. But I know that forsaking of those courses which set us at a greater and greater distance from God, will bring us by degrees to such a life here upon Earth, which is not only free from disquiet, and fear, but wherein natural pleasures are easy, and even the thought of their loss most pleasant. I shall never be persuaded to embrace the sottish conceit of those, that suppose all the pleasures of the body, were by the bountiful Creator of the Universe, laid only as so many snares for our Soul, and upon that account deny their bodies not only recreation but necessaries. It is too low a fancy to imagine that so infinite a goodness as that of the Almighty can take delight in making us uneasy, and I have reason to believe, that the infinite liberality of our Creator desireth nothing of us but a grateful enjoyment of what is given, being so free to grant the desires of those that love him, that they can scarce thank him hearty for a mercy received, before there is a greater one ready. Though I am afraid there is not over many that have had a full sense hereof, since there is so few, that think it worth their while by a real hearty Contempt of the World to offer at a little more familiar acquaintance with God's goodness. My Meditations do not belong to those that had rather live like Beasts than Men, but those that pay some respects to Reason and Christianity, will be backward to condemn me too rashly for an Enthusiast, especially if they do not measure other people's Corn with their own Bushel, but have humility enough to suppose, that by others they may be exceeded in Virtue as well as in Vice, and that consequently they must not think themselves in possession of the greatest share, of those Blessings, which are promised to Virtue and Piety, in this Life as well as in the next.   

MEDITATION VI.  
THis new Life, which it is no paradox to call the beginning of the Eternal one, is so unspeakable a happiness, that no body ought to grudge forsaking the Old one, which St. Paul had so contemptible an opinion of, that he did not think it worth the name of Life, when he desired to be delivered of the body of this death. I can give so far an experimental description of it, that it puts a period to those unfortunate jarrings between the Passions, Reason, and Faith, which so desperately disturb a man in the Old life, and all our Faculties within us, do in the new Life their parts with such a sweet harmony, that Reason commands our Appetite and Passions with such an absolute, and yet very indulgent sway, that both Appetite and Passions, afford nothing but Pleasure, and such a Pleasure, which leaves no sting behind but increases with the enjoyment. Reason on the other hand acts with that humble regard to the Divine Majesty, from whence it had its spring, that it willingly by Faith submits to those unsearchable Mysteries, which must of necessity be far above an understanding, darkened by the general corruption of Mankind. But the more we endeavour by the grace of God to free ourselves from that corruption, the more that veil of the eyes of our understandings will fall off, and by degrees God Almighty enables us to see, that Faith is no intolerable Mistress to Reason, but that the perfection of Reason consists, in being convinced of, and in understanding the Truth and Reality of Divine Mysteries. It is true, it would be great presumption in any man by his own forces to recover that perfection, which was forfeited by his Primogenitors ingratitude; But since God's infinite mercy hath provided the mean of our Mediator for our Restauration, it is the greatest wonder to me, that there can be such wretches, as to neglect and mock that, for which no humane tongue or understanding can find proportionate thanks. I must confess the generality of Christians, is so little behind hand with the Jews in despising of our Saviour, that they boggle as much as the Jews at the truth of our Saviour's asseveration, That, no body ever should see death that kept his Say. But how can any body be enabled to keep those Say or Commandments, if he will not take his refuge to him, whose Merit and Intercession must procure us the necessary help for it Since then Eternal Life, or the beginning thereof, a New Life here upon earth, can be attained to, only by keeping of Christ's Saying, or by following of his Example, it is absolutely necessary, sincerely to desire, and earnestly to attempt the practice of those Virtues which Christ reckoned our blessedness, and made them the Subject of all his discourses, though he knew the World such a stranger to them, that he thought it necessary to bespeak their attention by Similitudes and Parables. I will not waste Time and Paper in summing up and describing the Loveliness and Usefulness of those Virtues, the Practice whereof is, that Keeping of Christ's Commandments, which he takes as a sign of our belief in, and love of him, for which he hath promised so unimaginable a Reward, that God will love us, come to us and make his abode with us, Joh. 14. Those that think our Saviour too plain in recommending of those Virtues, may read the Whole Duty of Man, where they are treated of more methodically, and in a stile more suitable to the fashion of these times. But I am afraid there is such a proud stubborn Generation, which would hardly hear one appointed, to speak of GOD'S WILL, though he should comply with all the fashions of the World, that are not directly opposite to the will of God. For I believe they would think him as far from being a Prophet, because he appeared among the wicked, as the old Prophets were contemned for flying from the wickedness of the World. But God will confound the vain conceit of the World, by not confining his Providence to the notions of humane Wisdom.   

MEDITATION VII.  
THE damned Pride of humane Wisdom is indeed come to that pass, that People will hardly allow the Almighty's Prorogative by his  Providence to manage this World. We have a daily experience of Gods disappointing the subtlety of men's designs, and of embroiling that success of the crafty, which Gods unsearchable counsel permits sometimes. And yet we are generally so far from reflecting more upon God than upon our own brains, that we fancy we are able to baffle the disposals of Infinite Power, which I am afraid hath connived long enough to convince us of his extraordinary Mercy, and to keep us from thinking those judgements too severe, which it seems begin to come upon Earth, and which will very heavily light upon those heads, that have hitherto laughed at the threaten of God's Word. It is not my task by these Meditations to explain the first part of the Lords Prayer, and to determine what way and how soon here upon Earth as well as in Heaven; God's Name is to be hallowed, God's Kingdom to come, and Gods will to be done. Those that mind our Saviour's Exhortations, will not neglect to endeavour the being in a readiness for it at all times. God's mercy hath nevertheless extended so far as to raise of late persons, understanding those dark Passages both of the Old and New Testament, which speak of the Triumph of goodness over wickedness. I have seen only some writings of Mrs. Bourignon and Mr. Poiret, but I know there is more persons acquainted with the nearness of that time. But I perceive there is scarce any more heed taken of what they say or Writ, than of Noah before the Deluge. It is an unaccountable thing that even those, which own the Bible to come from God, should less reflect upon what is contained in it about an universal Reign of Justice, Peace and Joy; than upon the tricks of the Devil, to turn that Reign into ridicule by some Millenarians, some Quakers, and some Family of Love Men. We are questionless too presumptuous of ourselves, if we suppose there was no need of our Saviour for warning us against the fierceness and cheats of the Devil in the latter times. But our Saviour's Doctrine is grown so despicable with the far greater part, that it is thought below a Wit, either to hold that our Saviour is God, or to believe that there is a Devil.  
But Great God have thou in thy infinite Mercy a tender compassion of thy poor people in this last and most furious assault of the Adversary, hear the sighs of those that groan under his Tyranny, and prepare those that fear thee, for thy appearance which thou wilt shortly make to avenge the Scorn of thy Only Son, strengthen the Faith of those thou thinkest fit to bring to the fiery Trial, and do not defer long mercifully to fulfil thy decrees about me; for my Redeemers sake.  
FINIS.