THE SOULS LIFE: Exercising itself in the sweet Fields of Divine Meditations and Prayers. Collected for the comfort of all those who willingly adventure their lives for the defence of the Gospel, in these bloodthirsty times of War.  
LONDON, Printed for R. Harper, and are to be sold at his shop in Smithfield, 1645.   

The Printer to the Reader.  
When this Book came into my hands by means of a wel-wishing friend: after I had perused it, and the Title thereof, I thought it very sitting, as well in regard of the Subject, being Divine Meditations, as of the devotion and intent of the Religious Author, to raise up the minds of men from the troublesome thoughts of these tempestuous times, that their Souls sole hope might take Anchor hold upon God. The Subject of our Meditation is divers, as also of our prayer and thanksgiving; in regard whereof Hilary compareth the Psalms of David to a bunch of keys, which (as by several doors) give us access to God: as some admiring him in his creatures and wonderful works, some of thanksgiving for his mercies and wonderful deliverance of his people the children of Israel; others of exhortation to all Nations to know and rejoice in him, and the like. Meditation (it is true though it be most proper to the private and solitary Soul retired from worldly affairs and business; yet is it a duty most necessary for all the servants of God at all times and in all places wheresoever to exercise themselves in. Isaac we read went out to meditate at the eventide, Gen. 24. 63. When I remember thee upon my bed, saith David, Ps. 63. 6 and meditate upon thee in the night watches. So that Meditation being so generally necessary for every true servant of God, & a Subject of such excellent use & worth, I could not but publish this to the view of the world, though the pious Author's modesty is such, that he could be content to live, sibi notus, ignotus aliis. Farewell.   

The Souls Life.  

MEDITATION I. Meditations and confessions of man's sinful ways.  
O Blessed God, when I consider with myself, how I have spent my time, nay rather misspending it, I tremble; for when I should have served thee, my God, I served mine own lusts and evil affections; I walked too often in the vanity of mine own ways, and harkened not to thy will and Commandments, which should have been as a lantern and light to guide me in those darker paths. It hath been mine unhappy error to mind more the things of the world, than the things which concern thee. I confess, O Lord, that I have offended thee in all my ways, both in thought, word and deed, and have served the creature, more than the Creator. But, O Lord, I humbly beg pardon of thee who art the God of mercy: Pardon therefore my misdeeds, I beseech thee, and cast not away thy servant in displeasure. O Lord, I come unto thee upon the bended knees of my heart, and cry with the Publican, Lord be merciful unto me a sinner: for I know, O Lord, thou delightest not in the death of a sinner, but that he should repent and be saved. Save me therefore, O Lord, and make my ways so direct for the time to come, that I may keep thy commandments, and that I may do nothing but that which is acceptable in thy sight: make me humble, for thou standest afar off from the proud: make both my soul and body as they ought to be, a fit Temple for the Holy Ghost, out of which, do thou, O Christ, drive away all worldly thoughts and vain imaginations, chase buyers and sellers of my heavenly treasure, and make me meditate on things above. Cleanse me, O Lord, from all filthiness of sin and evil concupiscence, and grant that for the time to come, I may serve thee in holiness and righteousness all the days of my life; that when death shall cease on my body, my soul may without fear rejoice, & long to be with thee my Saviour and Redeemer, there to enjoy that happiness and bliss, which thou hast prepared for them that love thee.   

MEDITAT. II. Meditations of a penitent sinner, hoping for pardon through the merits of Christ.  
O Lord, how are my days wasted and come to an end, even as a dream that is told; how do my nights pass away and are not to be recalled again? and how do I forget what I have done against thee, my God? the sins, alas, that I have committed are as innumerable as the sand on the sea shore, not to be numbered by any but thy justice: and what account shall I make to thee, O Lord, when this tabernacle of mine shall be dissolved, and my soul appear before thy Majesty at the last and dreadful day of judgement? where all that I have done shall be laid open, and shall be as so many witnesses against me, and I not able to answer one of a thousand: what shall I do, Lord, or whither shall I go for succour, no place can hid me from thy presence, for thou fillest all places, and art not excluded from any place; therefore I have no place to fly from thy justice? O Lord, I beseech thee to remember the precious blood of thy dear Son, which was shed for me, his blood is a sufficient ransom for the whole world, and for as many worlds as there are people; therefore, O Lord, I will not despair of a share in my Saviour's sufferings; he died as well for me as for others, and I hope through his merits I shall be saved; therefore I beseech thee, O my Saviour, answer for me, and plead thou my cause, for in thee alone shall I be reconciled to my God, and shall have forgiveness of all my sins, be they never so many or grievous: Therefore, O my Soul, be not dismayed, but comfort thyself in thy Saviour; for in stead of punishment thou shalt have a reward, thy reward shall be a Crown of everlasting glory, thy reward shall be the rewarder, even God himself; thou shalt see and enjoy him whom none can see and not be blessed: thou shalt see and enjoy the fellowship of all the blessed Apostles, the holy Angels and Saints of God, and shalt sing Hallelujahs and praises to the heavenly King, for ever and ever.   

MEDITAT. III. Meditations of the wonderful goodness and love of God to mankind.  
O God, how wonderful art thou in thy works; in wisdom hast thou made them all, the Earth is full of thy riches, and so is the great and wide Sea also: this was thy great care and providence to mankind, that before the creation of man, thou createdst all things for his use, before thou sentest him into the world, to the end he might not perish, but be relieved with all things necessary, convenient and delightful for him. O God, when I see the fields clothed with corn, it makes my heart rejoice with an exceeding great joy, and when I think thereupon, I consider with myself, it was thy providence that provided that for me, which without I could not subsist: And when I see the ground bedecked with grapes, the green meadows with pasture, the multitude of woods abounding with trees, both for timber, fuel, and thousands of other uses; as also the varieties of fruit trees in abundance; the rare minerals which spring from the bowels of the earth, affording infinite wealth. I cannot but admire to see the multitude of cattle, both for food, clothing, and many other accommodations; the infinite store of fowl of all kinds, the sweet flowers in abundance; and the innumerable sorts of vegetables, all profitable and delightful. I cannot but wonder at the great Ocean, and the innumerable varieties of fish, besides the great commodity we enjoy by the shipping, voyaging to all parts of the world for commodities, both for profit and pleasure. When I consider the firmament, how thou hast bespangled it with those glorious creatures, the Sun, Moon and Stars, and all for the use of man, to give light both by day and by night; but above all, that thou hast given thy only begotten Son to die for us; this is love beyond all the love that ever was, these things transport me into an admiration, and compel me to praise and to love thee, O my God, with an exceeding great love: who is he, or what is he that will not praise thee, O Lord, for these thy unspeakable mercies to mankind? O grant that I may no longer live, than I love thee! O God, I will love thee, I will bless thee, I will magnify thee so long as I have any being!   

MEDITAT. IV. Meditations of the love and sufferings of our Saviour Christ for mankind.  
O Sweet Saviour, what hast thou suffered for my sake, and what have I done to deserve thy sufferings? alas, my sin was the cause of thy sufferings; yet hadst thou not suffered for my sin, I had utterly perished, and been out of all possibility of being saved. I was guilty of sin, but thou knewest no sin, neither was there guile found in thy mouth: and what shall I render to thee, my Saviour, for thy unspeakable love towards me! all I have is thine, and therefore I have nothing to give thee, or make any satisfaction to thee for thy love. O Saviour! thou hast given me a tongue and understanding to the end I should praise thee, therefore I offer unto thee my Redeemer, the sacrifice of praise and thanksgiving, exrolling thy infinite mercy and clemency to thy poor creature. Thou, O sweet Saviour, wast naked, and I clothed, thou my Redeemer waste hungry, and I satisfied with bread; thou wast scourged and buffeted, and I at ease feeling no pain; thou wast spit on and railed on among thine enemies, and I in rest and quiet among my friends; thou wast in prison, and I at liberty; thou sufferest storms and tempest at Sea, and I being upon dry land, was safe upon my pillow; thou wast crucified upon the cross for my sake, and suffered'st death for me. O unspeakable love, for ever to be had in remembrance: never can I sufficiently magnify thy wonderful mercy, patience and long suffering.  
O Saviour! give me a heart that may always be mindful of these thy wonderful kindnesses and unparallelled sufferings, and that I may endeavour by all means possible, to love thee, and to die for thee, as thou died'st for me: make me seriously to ponder and think of thee continually, and that my soul may so desire thee, that it may never be at rest till it enjoys thee.   

MEDITAT. V Meditations of God's preservation of man.  
I Confess, O God, thou preservest me, yea when I think not of thy providence, it is my dull sottishness and ingratitude that makes me thus forget my God: How oft have I been in dangers both by sea and land, ready to perish, and yet it was thou alone that preservedst me, and I knew it not, because I remembered not thee, O God, as I ought to have done? Thou hast preserved me from the venom of false tongues, and I on a sudden forgot it: I might have perished oft in my going abroad and coming home, but it was thy mercy that preserved me: I might have miscarried in my very meat and drink, but for thy providence: thou hast preserved me from thiefs and murderers, who would have confounded me: but above all, thou hast preserved me from that roaring Lion, who still seeks to devour me, and from those that lie in wait to catch my soul. O Lord, how shall I extol thy mercy sufficiently for these unexpresseable favours to me, wretched man that I am: thy love is wonderful to me, and fare be it from me to think that I merit any thing from thee, O God: O Lord, make me, I beseech thee, to think on thee continually, and to meditate on thee day & night, always expressing my thankfulness to thee for these thy marvellous preservations: make me to praise thee, and to love thee with an exceeding great love: knit my heart to thee, that I may fear thee and keep thy commandments: O let me do nothing that may offend thee, lest thou draw thy care and providence from me; for if thou, O Lord, shouldest leave me to myself, I were utterly lost, and deprived of all help and comfort: I could be no where safe, because of mine enemies which are mighty and strong, who leek to destroy both body and soul: leave me not therefore O my God, but hold thy hand of providence over me continually: watch over my ways and suffer not the enemy to have any advantage over me, hid me under the shadow of thy wings, and preserve both my body and soul, so shall I be safe from mine enemies.   

MEDITAT. VI Meditations of the miseries and calamities of the time.  
O God, how happy were we, when we enjoyed that great blessing of peace and tranquillity? how were we both a mirror and a terror to all the eyes of the Christian world? how did our corn spring up with increase of an hundred fold, so that the people did rejoice and sing? how fruitful was our Land with all manner of grain? how full of all creatures fit for the use of man? yea how did we abound in all things, so that we were able to live of ourselves without the succours of any other Nation? what a sweet harmony and agreement was there among ourselves, which made our enemies stand amazed at our felicity, when they themselves enjoyed none of these blessings? O God, how comes this change, and unexpected misery upon us that now we are in? Surely we did not value that blessing of peace, as we ought to have done; surely it is our sin and ingratitude that hath drawn thy vengeance upon us: what a sight is it to see the father shedding the blood of the son, and the son the father? brother against brother; kinsman against kinsman; one neighbour cutting the throat of another, and all the whole Kingdom divided and plunged into a world of miseries: how do our fields lie barren for want of tillage, our pastures trodden and spoilt with armies, our woods cut down, as if it were intended no more should grow in our Land? How are our Cattle driven in flocks and herds from place to place, and devoured by the enemy, so that a famine must needs ensue? How are the poor people driven from their habitations, for the preservation of their lives, being bereft of house, goods and land, as if they had no right to those possessions their Ancestors left them? How are whole Towns burned without either pity or mercy? How many thousands suffer for want of their means, which heretofore they received at pleasure? O God make us to prise that blessing of peace hereafter, at a higher rate, and give us thankful hearts for all our enjoyments. Cleanse the Land from sin, and turn away thy wrath from us. Help us, O God of our salvation! for the glory of thy name: O deliver us and be merciful unto our sins▪ for thy name's sake: so we that are thy people, and sheep of thy pasture, will give thee thanks for ever and ever.   

MEDITAT. VII. A Prayer upon the same subject.  
O Most glorious Lord God creator both of Heaven and Earth, and of all things contained therein; Father of our Lord Jesus Christ, and Judge of all the World: We miserable sinners acknowledge that we are a sinful people, laden with sins and iniquities, we have deserved thy wrath and indignation, and these heavy judgements which are now inflicted upon us, are deservedly befallen us: there is no goodness in us, but we are filled with filthy corruption and sin: there is no whole part in us, from the crown of the head to the sole of the foot, all are corrupted, sinful, and abominable: we have walked in the vanity of our own desires and evil concupiscence, we have not harkened to thy will and commandments, but have gone astray after our own ways and sinful lusts: we confess, O Lord! that we have broken all thy commandments, and have offended thee continually, both in thought, word, and deed. Our desires and thoughts have been more bend to the world, then to heaven & heavenly things. O God we cannot but admire thy patience and long suffering, for it had been just with thee to have cut us off long ago, and that we should have perished in that lake which burneth with fire and brimstone for ever. What shall we render to thee, O Lord, for thy unspeakable mercies? We will take the cup of salvation, and call upon the Name of the Lord. O Lord, we beseech thee to make our ways so direct for the time to come, that we may keep thy commandments: bridle our wills, tame our unruly affections, and suffer them not to stray so fare from thee. Fasten and imprint thy Laws in our hearts that we may fear thee, love thee, and obey thee in all things, and that our study may be to serve thee as thou hast appointed: take away our stony hearts, and give us hearts of flesh. Lord give us faith, hope, and charity, for without these graces, we shall never see thy face. Purge away all evil from us, and give us to serve thee in holiness and righteousness all the days of our life. Give us peace in our time, O Lord, but especially the peace of conscience: O Lord, unite the hearts of King and People together, that righteousness and peace may kiss each other: and we beseech thee, O God, out of thy bowels of compassion, to suffer no more blood to be shed in our land, and that we may hear the voice of joy and gladness in our dwellings. Grant this, O Lord, and all other things needful for us, even for thy dear Sons sake, JESUS CHRIST our Lord and blessed Saviour. Amen.   

MEDITAT. VIII. Meditations of Gods great love and mercy to his servant.  
O God, how am I bound to thee for thy unspeakable mercies towards me, wretched sinner: how can I forget thy exceeding love to me, that hast given me my limbs, my eye sight, and my senses, when many others want all these, who deserve as well as I. Do I not see, as I pass in the street, one poor man want arms, another legs, one wanting eye sight, another being dumb, some bowed together, others distracted wanting all manner of sense, some their bodies festered and ready to perish for want of succour. Thou, O God, couldst have done the like to me, sure I am, I deserved no less punishment than they. Lord, let me live no longer than I shall praise thee for giving me all things these poor soul's want and stand in need of. O let me extol thy name for ever, and let me not forget to show forth thy praise: let me be telling of thy kindness to them that fear thee, and let my soul rejoice in thee that hast done such great things for me. For what am I, O Lord, that thou shouldest esteem me more than they; perhaps I have deserved greater punishments, and yet thou sparest me and afflictest them; sure I am, my sins have deserved as great punishments as thou hast laid upon them: Lord! I fear that thou hast greater punishments in store for me, unless I repent and become a new creature: Lord give me grace that I may timely repent, lest thou afflict my body here in this valley of tears, and utterly confound my soul in Hell for ever. Make me, O Lord, to watch over my ways, and to walk in that way thou hast appointed: let me meditate upon thy Laws and commandments, o let me not go wrong for fear of thy Judgements: let me love thee, fear thee, and obey thee in all things; so shall I be happy, and enjoy that happiness which thou hast prepared for all those that love thee.   

MEDITAT. IX. Meditations of the judgements and afflictions that attend people in this world for sin.  
WHen I consider with myself, the wants, accidents, and afflictions, which attend people in this world, it amazes me; when I see great men with their stately Palaces, flowing and abounding in great riches and possessions, both for profit and pleasure, and on a sudden they fall and come to nothing; nay, many times are they constrained to be beholding to inferior men for relief: Surely, these sudden chastisements come from thee, O God; surely, thou didst it to bring them home to thee; thou afflictest the body to save the soul. I have seen many of all sorts live in great prosperity, dreaming that time would last ever, and yet have I seen them come to want, being in a most miserable condition: I myself have had a share of these sufferings, but not according to my deservings: for, Lord, if thou shouldst mark what were done amiss, who were able to abide it? Therefore I acknowledge, O Lord, thou hast been very favourable unto me; for in judgement thou hast remembered mercy: therefore will I praise thy Name, and render thee thanks even for ever and ever. O LORD, what need I care how or what my body suffereth, so thou save my soul: these meats, drinks, clothing, riches, and honour, they are but transitory things; for when the breath of man is gone, all these things vanish away: but it is the immortal soul that I esteem and prefer before all things of this world. Lord, though my body want bread, feed thou my soul with the bread of life: if my body want clothing, cloth thou my soul with thy righteousness; if all the riches, profits and pleasures of this world fail me, let me enjoy thee, and I shall want nothing; let me have thee, and I have all things; if I want thee, I want all things. Thou, O God, art my life, my health, my riches, my pleasure, my food, my raiment, my delight, the joy of my heart, and the fountain of all happiness. Thou, O God, takest care of sparrows, and feedest young ravens that call upon thee: how much more for us Christians, who are made in the image of thee, O God? Lord, I beseech thee, give me neither poverty nor riches, feed me with food convenient for me, lest I be full and deny thee, and say who is the Lord? or lest I be poor, and steal, and take the Name of my God in vain, Prov. 30. Give me what thou wilt, do with me as thou wilt, and in all things dispose of me according to thy good pleasure. Lord, I submit myself to thee, humbly desiring thee to take me into thy gracious protection, not only for this day, but for ever.   

MEDITAT. X. Meditations of the misery of Man, from his Infancy, to his old Age.  
O God, I cannot but consider how miserable Man is from his infancy to his grave. What a poor silly creature it is, being newly sprung from the womb of the mother, what danger was there in his very entrance into the world, when oftentimes it costs the life of the mother, the child, or both? be it so that he live, it is not able to help itself, either to food or clothing, wanting both wit and strength, being in a fare worse condition than the beasts of the field, for they bring their clothing with them into the world, and naturally can and do apply themselves to the Tett that yields them nourishment. How is this poor infant nursed and brought up with much tenderness, care, trouble and charge to the Parents, and let them do all they can, now when they have done their uttermost, no sooner is it able to go, but it is attended with many hard accidents. Sometimes it falls into the fire, some times into the water, as if, poor thing, it were possessed with the spirit of mischance. Sometimes it falls down the stairs to the ground, and then again into a pit below the ground, and many such like accidents it is obnoxious to. Now me thinks it is a wonder that it lives and comes to speak, and when it hath gotten the tongue, how perversely doth it prattle, how hardly is it brought to school to learn to know itself, leave it but to its own bent, and it will neither be serviceable to God nor man. Now when it is got up to what we call man, how wild and like an untamed beast is he, though all are not such, we must confess that many are? what dangers and troubles do they fall into, and 'tis almost a miracle they come to old age? for some are drowned in the sea or land waters, some are killed in duels, some in the wars, & some are put to death for heino us crimes, some by their lewd courses come to mere beggary, and are in a manner lost. And if it happen a man comes to old age, his miseries are intolerable, having little or no joy of himself. How are the eyes dimmed, which deprives him of the comfort of all holy Books? How do his senses fail him, rendering him uncapable of knowing or doing any thing as formerly: how feeble are his limbs, being not able to go without the help of a staff or man? what a multitude of diseases attend him, as the stone, gout, palsy, and many other; so that being bereft of his senses, he hath small comfort but what he enjoys in his soul? Now, O miserable man, what encouragement hast thou to live in this world, or to set thy heart upon it? thou seest thy whole age is nothing but labour and sorrow, thy comforts are few, thy sorrows many and grievous: therefore look to it, thou young man, and remember thy Creator in the days of thy youth, whilst thou hast strength and use of thy senses, for in age it may be too late: serve thy God always, and pray to him for grace, and then thou needest not fear old age, nor any thing that doth accompany it; thou needst not fear death nor Hell, but shalt be happy here on earth, and shalt receive thy reward hereafter in the kingdom of Heaven.   

MEDITAT. XI. Meditations on the ill life and actions of man.  
NOw, good God how circumspect ought we to be of our actions in this life, knowing that we must one day give an account for all the sins that ever we committed? And if men would lay these things to heart, surely there would not be so much wickedness in the world. But, O the blindness of this world, how many live and spend their time, as if there were neither a heaven to enjoy, nor a hell to suffer? what bloodsheds are committed for a trifle, nay even for a rash word, men are ready to murder one another? How oft do men rob on the high way, and break houses for a small gain oftentimes, venturing both soul and body in these unhuman actions; yea many times doing these wicked actions for their mere recreation, and thus sport away their souls. How many are there that commit whoredom, adultery, and many such like crimes, even with greediness? How doth this Land flow with excess of drunkenness and gluttony, vain swearing, covetousness, despising the holy Scripture, and profaning the Lords day? What perjuries, lying, cozening, backbiting and slandering one another? What revenge, what envy, hatred, malice, and all manner of uncharitableness is there amongst us, committing all sins that can be imagined? How do men set their hearts upon the world and worldly things, which profit nothing, and neglect the weighty matters that concern salvation? How willingly are they led away to serve the world, the flesh and the Devil, making vain pleasures and profits of this world their sole delight? O God, how foolish and besotted is vain man, to neglect thee, thy service, and his souls good? Consider, O man, if thy soul were in hell, what wouldst thou not give or do to be redeemed out of those scorching flames, where the worm dieth not, neither is the fire quenched, and where thy torment shall be everlasting. wouldst thou not give a world, nay a thousand worlds to be eased of those pains? wouldst thou not cast off all those sins before mentioned, and strive to serve thy God with all thy heart; yes surely thou wouldst, but than it will be too late: for what can buy thee from thence, when thou hast lost Christ, that price of thy redemption? Therefore endeavour, O man, before it be too late, to make thy calling and election sure, so shalt thou be happy both here, and eternally blest hereafter.   

MEDITAT. XII. Meditations of the ingratitude of friends.  
What cause hast thou to build upon the friendship or favour of man; I confess when they see thee in prosperity, wanting nothing, than they will be ready to offer their service, and thou shalt have all the friendship and favour they can do thee? I can compare this friendship to no fit thing, than the casting of water into the Sea that needs it not; but give me that man who will relieve thee in thy poverty, yea when all friends and acquaintance forsake thee, one dram of that man's friendship is worth a thousand of those friends. But when I consider that man that hath been beneficial to others, nay hath been secondarily the cause of all they have, and those friends to cast him off in his poverty, and prove worse to him then strangers, nay oftentimes become his enemies: O God, what ingratitude is this? Surely these people have neither charity, humanity, nor any brotherly affection, and are fare worse in their nature then brute beasts, for they help and secure one another at all times. O God, let me cleave only to thee and thy providence, and then I am sure to have a friend at all times, I need not fear poverty, nor ingratitude of friends; if I depend upon thee, I am sure to want nothing, I shall have riches, friends, peace, plenty, and joy in the Holy Ghost, I shall have all contentment that can be imagined. I beseech thee, O Lord, to mould and fashion me as thou wouldst have me to be, then shall I in prosperity remember that all I have comes from thee, O God, and shall always be mindful to give thee thanks for those blessings I enjoy: And in adversity I shall humble myself under the mighty hand of thee, O God, and shall acknowledge that my sins have justly deserved those sufferings, and shall patiently wait upon thee, O Lord, until thou have mercy, casting all my care upon thee, who abundantly providest for all those that put their trust in thee.   

MEDITAT. XIII. Meditations of the vanity of Pride.  
O God, when I consider what man is in himself, what a poor frail, weak and miserable creature he is, not able so much as to think one good thought of himself, much less to do any thing that is good, it makes me wonder how he can be proud, or what he should be proud of: Is it thy  thou vain man that puff thee up to pride? thou hast little or no cause for that, for thou art beholding to the worms and beasts of the field for them, they are but the rags they cast off, therefore thou hast no cause to be proud of them. Is it thy learning, knowledge, wit and memory, or any other endowment? Surely thou mayest not be prond of these; for what hast thou that thou hast not received? if thou hast received those things from God, why dost thou boast? Is it thy riches, store of bags and great posessions, thy honour, beauty or person? Alas poor man! deceive not thyself, for those things cannot last long, this night thy soul may be taken from thee; and what art thou the better for those things which of necessity thou must leave behind thee, nay rather how much worse art thou by the possession of those things which thou hast employed to thy own destruction? Now mayest thou clearly know and understand that thou hast no cause to be thus exalted, and the Scripture saith, That the beginning of Pride is, when a man departeth from God; if it be so, what a miserable case art thou in? for surely if thou leavest God, he will leave thee; and if he leave thee, what joy or comfort canst thou have in thy garments, wit or learning, or in thy riches, honour or beauty, or in any other thing? nay what discomforts shall attend thee, when thou pondrest with thyself that thou art a lost man, and hast forsaken thy God, who is the fountain of riches, honour, beauty, peace and plenty, and from whom cometh every good and perfect gift? how sad will thy soul be when it is bereft of all heavenly comfort? how fearful will the very name of death be unto thee, when thou shalt consider that thy soul shall after this life remain in hell for ever, being deprived of all hope of comfort, unless thou repent? Consider therefore these things thou proud man, and humble thyself betimes; cast away all vain imaginations of Pride, and serve thy God with fear and reverence, with meekness and true sorrow for thy sins, and then shalt thou be happy both here and hereafter.   

MEDITAT. XIV. Meditations of Summer and Winter.  
O God, I cannot but admire the wonderful goodness of thy providence to us miserable sinners! what care thou hast, O my God, to provide all things necessary and delightful for us. With what joy do we welcome Summer after a cold Winter, and certain it is, we are not able to live without it: do but see how many thousands of acres all grown with corn; see all trees, herbs, flowers, pasture, and all manner of green things, each striving to set forth other; see the birds how sweetly they chirp and welcome both Spring and Summer with their warbling notes; see how that glorious lamp the Sun, cheers all creatures with his bright beams; how temperate and delightful is the air, inviting every man to take the benefit of it, in the sweet meadows, bedecked with variety of flowers, the pleasantness of this time is such, that a man could wish it would last ever; but on a sudden, after all these comforts, joys, profits and delights, we forget them and him that sent them; then comes in cold hoary Winter that bereaves us of these delights; see how all things change their hue, how dull and dead do the trees, meadows, and all other things look, the discomfort is such, that men are unwilling to behold them; how sad and dull are the birds, as if they had lost their quality of warbling; how dead and doleful doth every thing appear to us, how black and dungeon-like are the long and cold winter nights? Methinks this sudden alteration should put us in mind of our prosperity and adversity; how do men flourish in prosperity, having all things at will? how do they abound in their great possessions of lands and houses, having coin at all times to purchase all the delights the world can afford, and the ingratitude of these men is such, that they forget him that gave it them; then comes in the cold winter of adversity that changeth their hue, and plungeth them into a world of dolours and griefs; then how unwilling are they to appear to the world, hiding themselves like an Owl in a bush; how sad and dejected are they for want of those things which heretofore they did abound in? O God, thou in thy wisdom knowest what is fittest for us, we beseech thee make us in prosperity to remember that all we have or enjoy, comes from thee, and that we may make a right use of them to thy glory, rendering thee thanks continually for them. And in adversity, order us so, that we may remember and acknowledge that what we suffer is deservedly for our sin and ingratitude. Lord make us as thou wouldst have us to be, then shall we be happy.   

MEDITAT. XV. Meditations of the covetous richman, and the poor labouring-man.  
SEe the difference between the richman and the poor-man: how penurious and griping is the one, being never at rest nor quiet for fear he shall lose that he hath, or that his plots, bargaining or overreaching will not take effect. How doth he labour and toil to increase his wealth, scarce enjoying one good hour? how doth he impoverish himself by his greedy desires, depriving himself of the benefit of those good things God hath given him, when the other is content with little, being not certain of that little neither, having nothing but what he labours for, and many times fails of that by reason of sickness or ill paymasters; and yet this poor man I'll warrant you enjoys more happy days in one year, than the richman doth in seven, and sleeps more sounder ten to one then the other. What difference is there in their diet, the richman perhaps hath variety of dainties at his table, and may have them when he will, if covetousness hinder not: the pooreman he is sure of nothing, but if any comes its welcome, be it more or less; nay if it be but a dish of herbs or roots, he is as well content with it as the richman with all his dainties. See the difference of their habiliments; the richman he is clothed in purple and fine linen, when all the pride the poor-man hath, is to cover himself with a homely garment to keep out the weather, not regarding either fashions or costly raiment. See the difference of their minds, how proud, scornful and above measure exalted is this richman? how disdainfully doth he look upon his inferiors, as if they were not worthy to behold his pride? how doth he trample the poor underfoot, and looks as high as if all the world were under his power, when the poor-man, he contents himself with his humility and low thoughts, being courteous, loving and kind to his neighbours, living meekly and in the fear of God. See the difference of their lives, the richman his thoughts are most on his lands, goods cattles, tenants, purchasing, and what he shall eat and drink, when the poor-man his study is to serve his God and to get his bread by the sweat of his brows, this is all his delight. Now you may see the difference, the richman he spends all or the greatest part of his time in pride, covetousness, gluttony, idleness and worldly vanity, the poor-man in his daily labour and service of God. O richman, consider that thou hast a soul to save or to damn, therefore spend not thy time so lavishly and foolishly; let God have a part of it here, lest he deprive thee of the riches of his heavenly Kingdom hereafter. Consider that thy wealth was not given thee on those terms thou shouldest forget him that gave it to thee: Tell me what joy canst thou have with all thy riches and possessions when death comes to summon thee to another world, where thou must give an account for all thy actions? will thy riches save thee? no, all the riches and possessions of this world will not keep thee from that fearful sentence, Go ye cursed into everlasting fire; nay rather will they increase thy account. Therefore have a care whilst thou hast time to spend it in the service of thy God, remembering that upon this moment depends eternity.   

MEDITAT. XVI. Meditations of the sufferings of Gods dear children in this world, and of the benefit they shall receive thereby.  
O God, what need we care for these light afflictions here in this world, they cannot last long, and who would not willingly embrace them to purchase a better world, nay to gain the Kingdom of Heaven? Our Blessed Saviour he suffered ten thousand times more than any of us; nay he suffered more than we are able to suffer, and are we to good to bear a part? rather let me not live, then to be such a son as the father will not correct. Suppose a man hath a wound in his body, and that wound full of dead flesh, would he not willingly endure to have that dead flesh cut out, rather than to have it gangrene and destroy the whole body? even so is it with the soul, there is a wound in the soul by sin, and God sends crosses and afflictions to cure the soul: Lord, let my wound smart, rather than my body perish; let my body smart for a little time here, rather than my soul burn for ever in Hell. Holy David said, It was good for him that he was afflicted, for before, he went astray; was it good for him, and is it not good for us? sure none of us are so good as he, for he was a man after Gods own heart, and knew very well that afflictions were good for him, otherwise he would not have said so; he remembered that whom God loves he chastiseth, even every son whom he receiveth; nay they are bastards and not sons that will not endure correction. Lord, how did the blessed Apostles and Martyrs suffer, these were sawn asunder, others stoned, some whipped and scourged, others crucified: their faith was exercised in watch, fastings, shipwrecks, imprisonments, being naked and destitute of all comfort? How were many others of God's dear children tormented; Daniel in the Lion's den, jonas in the Whale's belly, Samson among the Philistims, jeremy in the Dungeon; besides multitudes of others, whose tortures have been very great? and certainly none of these should have suffered thus, had not God loved them, and saw it fit for them; surely he did it to wean them from the world and worldly things, and that their everlasting happiness in the Kingdom of heaven, might by their patience here be improved, where is all joy and no sorrow, where is fullness of all beatitude. Therefore consider, O my soul, and comfort thyself with these Meditations, and fear neither want, imprisonment, nor death, for all these shall work for the better to them that love God.   

MEDITAT. XVII. Meditations of the covetous desire men have to attain riches.  
LOrd, what ado is there in this world to gain riches? how do men labour and toil to get a little muck or dirt, they think nothing too much, no time so well spent in any thing as in the purchase of this unrighteous mammon, when God knows whether they shall live to enjoy it one hour? How vigilant and careful are they to rise early, and sit up late, scarce enjoying one good hour in all their life time? Nay, many men there are, and God knows too many that scarce make any conscience how they come by their wealth; they will cousin their friend, their kinsman; nay their own father if it lie in their way, and will venture both soul and body rather than fail of their desires. What delight do they take in the sight of their musty bags? and what pleasure have they ●● their gold, no music in the world is so delightful to them, as the chinking of this fine dirt? But what, saith our Saviour, Where your treasure is, there are your hearts also? and again, How hard is it for a rich man to enter into the Kingdom of heaven, it is easier for a Camel to go through a needle's eye, then for a rich man to come there? if it be so, have a care thou worldling that thou art not snatched away from thy riches before thou hast made thy peace with thy God. Set not thy heart too much upon those things thou canst not keep, and remember that God sent thee not into the world to serve only thyself and thy covetous desires, but to do him service, and to lay up treasure in Heaven for thy souls good. I dislike not an honest and lawful gain, and true it is, that it is a glory to a Nation to be rich, they may do much good with it both to King and Kingdom; they may build Hospitals, Schools and Almshouses, they may erect houses to set the poor on work, they may relieve the widow, the fatherless, and all that stand in need. If they employ it thus, they do well, but let them have a care they get their wealth honestly and conscionably, otherwise all this will do them no good. Therefore be sure thou covetous man, to prefer God and his service in the first place, for otherwise, thou robbest him of his honour, and endangerest thine own soul which Christ died for.   

MEDITAT. XVIII. Meditations of the fear of death.  
O God with what dread do men expect death? how loath are they to quit this their earthly Tabernacle? Methinks it is an ill sign, either that they have not lived so well as they should have done, or they love the world too well, to part with it. For mine own part, I see nothing in the world that should so invite me to embrace it; I meet with nothing but care, trouble, vexations, sorrow and a world of miseries. O God, I certainly know that the thing I most delight in, I am weary of on a sudden, and I find it a burden to me. Perhaps some will say, I have riches in abundance, so that I can purchase all the delights the world can afford. But what saith Solomon, that exceeded all the world in wisdom, riches, honour, and all delights whatsoever, All is vanity, saith he, and vexation of spirit. Suppose thou dost enjoy all these things, they cannot last long, they are but moment any, either they are taken from thee, or thou from them; for David saith, Thine age is but a span long, therefore thou canst not possess them long: It may be this day thy soul shall be taken from thee, nay perhaps this night, it may be this very hour; therefore there is no cause why thou shouldest be unwilling to part with that, which thou art not sure of one hour: and if thou hast lived well, surely the very thought of death will be a great comfort to thee, and death itself a welcome guest: For certainly all the life of man is but labour and sorrow, and where a man enjoys one comfort, he hath a thousand discomforts for it, and there is no true comfort nor perfection in this world. Consider therefore that thy days are few, and thy griefs many; wherefore then wouldst thou live? O God who would not exchange a miserable & wretched world, for a heavenly Kingdom? who would not be willing to leave the society of wicked and ungodly men to enjoy thee? who would not gladly leave his riches, honour, and vain delights, to enjoy him who is the fountain of everlasting riches, honour and delight, and to be among the Angels and Saints of God, where is all joy and no sorrow, where thou shalt be satisfied with all things thou desirest, and there shall be no end of thy happiness; thou shalt follow the Lamb wheresoever he goeth, and shalt be ravished with exceeding great joy, and delight in him that liveth for evermore.   

MEDITAT. XIX. Meditations on the same Subject, with satisfaction to him that fears death.  
THou, O man, what soever thou art that fears to die! what canst thou say for thyself? perhaps thou wilt say thou fearest the pangs of death, or that thou art unwilling to leave thy profits, pleasures, and delights of the world; or it may be thou art doubtful whither thy soul shall go after death. To the first I answer, That true it is, the pangs of death are great, but they endure not long; I am persuaded, that there are many torments in this world that are as great, and are of a longer durance: as for example; a fit of the stone, or gout, or the pains of a woman in her travel. These I conceive are no less torments, & of longer continuance: and this is certain, that many men die with lesser pain than any of these inflict, for I have observed, they lie quietly, seldom or never complaining, and so departed without either groan or sigh; if this be true, as I am sure it is, thou hast no cause to fear death. Then thou wilt say, thou art unwilling to leave thy profits, pleasures and delights of the world. Certainly there can be no profit, pleasure or delight here, that can be compared to those in heaven, where thou shalt have the Kingdom of heaven for thy possession, a Crown of glory for thy reward, with true pleasures and bliss for evermore. The profits of the world are but for a short time, but those are for eternity: and surely if the profits and delights of this world please thee so much, as that thou art unwilling to leave them, without all question those in heaven will much more delight thee, and they must needs be far exceeding these, where God himself is in a more special manner then upon earth. Perhaps thou wilt say, my soul is safe here, but when it shall departed from my body, I know not whither it goeth. Thou vain man, how hast thou spent thy time? hast thou served thy God as thou oughtest? hast thou visited the fatherless and widow in their afflictions? hast thou kept thyself unspotted of the world? If thou hast done these things, thy soul shall as surely go to heaven, even as sure as thy body is here upon earth: for the Scripture saith, He that believeth in me, although he die, yet shall he live. And job saith, My Redeemer liveth, and I shall see him with these eyes. O thou vain man, now hast thou no excuse for thyself; thou needst not fear the pangs of death, nor be unwilling to leave the profits and pleasures of the world, neither needs thou doubt whither thy soul goeth, for certainly it shall be with God for ever in Heaven, where it shall enjoy the society of all the blessed Saints and Angels, where it shall have riches, honour, peace and plenty, where this soul shall be ravished in her fruition, which fruition like herself, shall be everlasting.   

MEDITAT. XX. Meditations of the joys of Heaven reserved for the godly.  
THe joys that are prepared for the Elect, are infinite beyond the capacity of any mortal man to conceive, but so fare as they are revealed in the holy Scripture, I may safely set down here: First, that as soon as thy soul is departed from the body, it goeth to Heaven, where thou shalt see God thy Creator and Protector, the Son thy Redeemer and Intercessor, the Holy Ghost thy comforter and director: where thou shalt see Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherubins and Seraphins: and these are a multitude of the heavenly host, who are always praising God. Thou shalt see the Celestial Citizens arrayed in comely Robes of linen, pure and white, like their innocency. These are the souls of just and perfect men, which even in the very in stant of departure from this life, are presented by the Angels to their Saviour, and by him adorned with these invaluable Robes of Righteousness. Here mayest thou see the Patriarches, Prophets, Apostles, Martyrs, Virgins; and besides these, an innumerable multitude of all Nations, Kindred's, and People, and Tongues, standing before the Throne of God, and before the Lamb, with palms in their hands, in token of assured victory, and crying with a loud voice, Salvation to our God which sitteth upon the Throne, and unto the Lamb: And thou mayest hear all the Angels answering and saying, Blessing and glory, and wisdom, and thanksgiving, and honour, and power, and might be unto God for ever and ever; when God shall wipe away all tears from thine eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away. Oh God what soul would not desire to be unclothed & to be clothed upon, & to be at rest with thee, & to enjoy all this happiness which fare exceeds any happiness we can possibly think off? Be joyful and glad, O my soul, for thou hast a Kingdom provided for thee, a Crown of glory, a place where all joy and bliss abounds. This world is but dung and dross in comparison of it, therefore mind not the world, nor worldly things; but let thy conversation be in Heaven, let thy sole delight be there, think upon it continually, and give thy soul no ease nor rest, till it attain that eternal rest.   

MEDITAT. XXI. Meditations of man's vain mispending his time.  
HOw comes it to pass that many men set their hearts and sole delight upon the world and worldly things, neglecting the service of God and their souls good, spending the greatest part of their time in carking and caring how they shall gain riches, being never satisfied with that portion of means God hath lent them, but coveting for more and more, as if they made this world the end of their happiness. Others there are that spend most of their time in the pleasures and delights of the world, as if they were sent hither to no other end and purpose, but to serve their own vain wills and filthy desires, sporting and delighting themselves in courting of women, in chambering and wantonness, in lusts and evil affections, setting their hearts wholly upon the pleasures and delights of the world, and so trifle out their own time. Su●e these men know not what the power of religion is, for if they did, they would consider that this is no abiding place, they must not remain here long, this is not their home, their home is Heaven. But let me tell this sort of men, they are travellers and pilgrims, and if they loiter and wander out of the way, perhaps they may come short of home. O God, what soul content can these men have when they shall consider seriously how they have spent their time? what account will they make, when thou, O God, shalt reckon with them for all the sins that ever they committed? what a sad and dismal day will that be, when they will not be able to answer one of a thousand? how terrible will it be to think on the torments of Hell, where there is nothing but howling and crying, weeping and gnashing of teeth, and where those torments shall be everlasting? how sad will they be to think how they have neglected the service of God and their souls good, in pleasing themselves with their ungodly vanities? Consider these things in time all ye that forget God, and be sure to spend your time in his service; casting away all covetous desires and worldly vanities, then shall you be right Pilgrims and Travellers indeed, and shall never go out of your way, your journey shall be pleasant and delightful to the end, your home shall be Heaven, and your entertainment shall be riches, honour, delight, and pleasures for evermore: Such as eye hath not seen, nor ear heard, nor ever hath entered into the heart of man, what God hath prepared for them that love him.   

MEDITAT. XXII. Meditations on the sight of a pleasant Garden.  
ME thinks when I come into a fair and pleasant Garden, and see the infinite varieties of flowers and herbs, I cannot but admire the wonderful goodness of God, his power, wisdom, and love to mankind! I cannot but consider that these things had never been but for the bountiful providence of the Almighty, intending the good of his creature man. How pleasant and delightful are these flowers to the eye, we see various sorts of them, yet not one like the other? See the rareness of their dress, the beauteous variety of their colours, how richly they are set forth and shadowed, no Painter in the world is able to come near them for excellency, Art is but Nature's ape: do but pluck them and make them into a Nosegay, and you shall see a most glorious show, and the scent of them will infinitely delight you. See the different sorts of herbs, they are all green, and yet if you view them well you shall find them all differ both in colour and fashion. How pleasant and delightful are they to the eye and scent; nay, that is not all, they are useful to some for food, others for physic, and many for green wounds and bruises: nay the natures and uses of them all, are not known to the rarest and most learned Herballist or Physician in the world; certainly none ever knew them rightly but King Solomon. See the goodness of God to his people, how he doth not only provide clothing, food, and such necessaries, but sends things delightful, medicinal and healing too. My thinks this Garden puts me in mind of that heavenly Garden of God's Word, you may see there varieties of comfortable flowers, both for soul and body, and for all necessities. There you may see comfort for the afflicted, whether in body or mind. You may see God's providence and power, delivering his people out of prison, out of the fire, out of the Den of Lions, out of the hands of their enemies, out of shipwreck at Sea. His feeding Elias by a Raven in the wilderness, and thousands of such like preservations and deliverances; you may see and learn wisdom, temperance patience, faith, hope and charity, humility, meekness and brotherly kindness. Here you may see all sorts of sin, and how to avoid them, and you may see that bitter herb too, called punishment due to sinners: also you may see the good lives of God's children, and the rewards they have in the Kingdom of Heaven. You may see God's Attributes, his power, wisdom and love to mankind. You may see our Saviour's love in his sufferings for man, his miracles and wonders, and thousands of other comfortable flowers. Certain it is, that no Garden in the world is like this, this is pleasant and beautiful, it yields comfort to all; the happiness of this Nation is such, that they may walk and delight themselves in it at all times, when other Nations are hardly permitted to look in. Let us then consider, admire, love and praise our good God for his infinite mercy to us, in affording us that happiness which no Nation in the world exceeds us in. Let us adore and magnify his marvellous clemency and goodness to us unworthy sinners, let us extol and land his name, and let us be showing forth his praise from generation to generation.   

MEDITAT. XXIII. A Meditation on Music, in which as it were by way of digression, the lawfulness of that Science is asserted.  
O God thou great Architect and composer of all things, though I cannot but wonder at, and admire those rare Arts and Sciences, with the knowledge of which, thou hast endued the sons of men; yet of all, that of Music, as it most nearly affects my sense, so doth it most highly raise my admiration. What a multitude of inventions is there in this Science, that although it hath been studied by millions of men, for thousands of years, and ever since jubal (who was the father of all such as did handle the Harp and Organ, as we may see in Genesis, Chap. 4.) yet none could ever attain to the full scope or perfection of it. Yet thus much I may safely say for the honour of our Nation, that for the generality of Music, they have not been inferior to any Nation in the world. And as this Science is none of the meanest, so I am sure it is one of the most difficult; for let a man read the Theory all the days of his life, and he shall come short of the Practice; so let him use only the Practice, and he will yet be unskilful for want of the Theory; so that the way to make a Musician complete, is to study both. But let us view this Science in some particular branch of it; see but the quality of a singer, let him begin at the age of five or six, and continue until grey hairs, & he will, I am sure, confess that he is not yet perfect in his quality, there is something more for him to do, if he could find what it is, he discovers a want of skill, and will be studying for alteration or addition; now all this while, this is but one part of the Science; neither is it otherwise with Instrumental Practitioners; although they labour either upon the Organ, Virginal, Lute, Viol or Harp, all their days, yet they will find themselves much below that Alt of perfection. Now if it be thus difficult with vocal and instrumental men, surely it must needs be far more difficult with composers, who profess the greatest and most excellent part of Music; surely their study and travel must undoubtedly far exceed all others. I could show you the infinite variety exacted to be in a composer, but I am not now to dispute, but meditate: And for the repute of this Noble Science, it hath always been in highest esteem among the best and greatest Worthies of the world; for it is well known; that divers Kings and Princes, took great pleasure, and have arrived to an high pitch of knowledge in it: for instance, King Henry the eight, who composed a Song of eight parts, a thing worthy his great name: Lewis, the late French King, composed divers Songs, and many Princes of Italy have been excellent in this Science, having published to the world, divers sets of Songs: famous Queen Elizabeth, of happy memory, was no small Practitioner of this Art. Nor may we without great admiration observe the strange power and efficacy of this Science. When David played on his Harp, the evil Spirit liked it so well, he would not stay to hear it, but left Saul, who of a King, was become his subject; and certainly if there be any that hate the laudable use of this quality, we may suspect, that this evil Spirit delights to dwell with them, where he may not be troubled with it. Nay which is more strange, the Prophet Elisha could not prophesy until an Instrument was brought to him and played on, as you may see in the second of Kings, Chap. 3. But now bring me a minstrel, and it came to pass, when the minstrel played, that the hand of the Lord ●ame upon him, and he prophesied. Observe we the twentieth Chap. of the second Book of Chron. that when jehoshaphat had consulted with the people, he appointed Singers unto the Lord, that should praise the beauty of holiness, as they went out before the Army, and to say, Praise the Lord, for his mercy endureth for ever: And when they began to sing, and to praise, than the Lord set ambushments against the children of Ammon, Moab, and mount Seir, which were come against judah, and they were all smitten, and ●●…e escaped. See the tenth Chap▪ of Samuel, verse 5. After that, thou shalt come to the hill of God, where is the Garrison of the Philistines, and it shall come to pass, when thou art come thither to the City, that thou shalt meet a company of Prophets coming down from the high place, with a Psaltery, and a Tabre●, and a Pipe, and a Harp before them, and they shall prophesy, and the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man, and the Spirit of God, came upon Saul, and he prophesied among them. See the first of Chron. Chap. 25. Moreover David and the Captains of the host, separated to the service of the sons of Asaph, and of Heman, and of jedutbun, who should prophesy with Harps, with Psalteries, and with Cymbals. See cap. ib. The six sons of jeduthun, under the hands of their father jeduthun, who prophesied with Harps, to give thanks, and to praise the Lord. Now we may plainly see, that Kings and Prophets went both to prophesy, and to battle with Music. And surely Music was a furtherance to them, otherwise they would not have made use of it. You can hardly meet that holy Musician David, without either an Instrument in his hand, or a Song in his mouth, with which he played and sung praises to God; as in the second of Samuel, Chap. 6. And David and all the house of Israel played before the Lord, on all manner of Instruments made of Fir-wood, even on Harps, Psalteries, Timbrels, Cornets, and cymbals. Surely had not Music been pleasing to God, David durst not have played before him, nay I am confident he would not; and if God himself delights in this harmony of his creatures, shall man whose breath is in his nostrils, despise that which the ever living God seems to delight in. We may observe also, that Music was used ofttimes, before the Ark of God, and when the Prophets prophesied, and usually before a deliverance, and after. And we may read in the first of Chron. the esteem that David had of Music and the Professors of it, for he appointeth Musicians to attend continually on the Ark. And in the the Book of Psalms, he dedicated three and fifty Psalms to the Chief Musician jeduthun, to the end, he should compose on them skilfully. And in Nehem. cap. 12. you may take notice, that the Musicians builded them villages round about jerusalem, that they might be near the City to praise the Lord. Nor is it unworthy our observation, that when God had recovered King Hezekiah of a dangerous sickness near unto death, adding fifteen years to his life, having also miraculously set the Sun ten degrees backward for his sake; he expressed his thankfulness to God, in this Song of his: The Lord was ready to save me, therefore we will sing my Songs to the stringed instruments, all the days of our life, in the house of the Lord. See the 15 Chap. of Exodus, how that after the Children of Israel were delivered out of the hands of Pharaoh and his host; Then sang Moses and the Children of Israel this song unto the Lord, and spoke, saying, I will sing unto the Lord: for he hath triumphed gloriously, the horse and his rider hath he thrown into the sea, etc. And in the same Chapter, And Miriam the Prophetess the sister of Aaron, to●ke a Timbrel in her hand, and all the women went out after her with Timbrels and with dances. And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. Likewise in the second of Chron. Chap. 15. The people entered into a covenant to seek the Lord with all their heart and soul. They swore unto the Lord, with a loud voice, and with shouting, and with Trumpets, and with Cornets. I yet more admire when I read the second of Chron. Chap. 5. The Levites which were the singers, all of them of Asaph, of Heman, of jeduthun with their sons, and their brethren, being arrayed in white linen having Cymbals and Psalteries, and Harps, stood at the East end of the Altar, and with them an hundred and twenty Priests sounding with Trumpets: And it came to pass, as the Trumpets and singers were as one, to make one sound to be heard in praising and thanking the Lord: and when they lift up their voices with the Trumpets and Symbals, and instruments of Music, and praised the Lord, saying, For he is good, for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord. So that the Priests could not stand to minister, by reason of the cloud, for the glory of the Lord filled the house of God. You see that God was pleased to grace this facred consort with the glory of his own presence, whereas had he been displeased, they could not expect to have had more than Moses lot, when he saw only the back parts of the Almighty. Nay when we observe the poor Birds, how they delight in chirping and warbling out their notes, expressing their joy at the approach of the Spring, as if God had sent them on purpose to tell us of the good tidings of a Summer near at hand, we must needs fancy that those pretty creatures by a natural instinct are affected with Music as being themselves the Choristers of the air; and we see that a bird, though prisoner in a close cage, cannot leave his nature, but will imitate those sounds which are whistled to him, and had not this bird been naturally pleased with those notes whistled to him, all the world could never have compelled him. We see that irrational creatures naturally love and are delighted with Music, and why should not man, being endued with knowledge and understanding fare above all other creatures? True it is, the most commendable end of Music is the praise of God; and very meet it is, that Music should praise him, whose gift it is. My soul, thou hast discovered the lawful use and rare excellency of this Science; now a while entertain thyself with its manifold accommodations and benefits: There is no law to be compared with Love, nor any Art to the Art of Music; 'tis a refreshing to the mind oppressed with sorrows; the heart quickens the rest of the members, and Music that heart. It is commendable, I had almost said necessary for youth, to exercise themselves in this divine Art, for it fills the mind and affections with clean thoughts, and will not leave so much as one corner or cranee for unchaste imaginations; so that the serious Practioners thereof, are I may safely say at that instant of time, not obnoxious to any sin, either in thought, word or deed. O my soul, do thou ever love that which does resist sin, for it must needs be of God. Now some perhaps will object, that Music is hurtful, in regard of divers wanton and lascivious ditties? but to this, I deny that the Music is hurtful, for take away those ditties, and either sing or play those notes that were composed upon those ditties, and you shall find nothing but innocency and harmony in them; now the fault is partly in the Poet, and partly in the Musician; the fault on the Poet's part is, that he contrives such wanton and idle words; and on the Musician's part for composing on them: And I confess ingeniously, that I could wish there were no room for them in England; also it is to be wished that people of all sorts could sing their parts, especially those that have ill ears; for if you please to observe at the singing of Psalms in the Church, you shall hear such untunable voices, and such intolerable discords, that no man or woman that hath well tuned voices, but are exceedingly displeased with it, it being a hindrance to devotion. And the Apostle saith, Let all things be done decently and in order. But sure I am, there is no good soul, but is pleased and delighted with harmony, nay they must needs be so, if they love their own soul, which itself is composed of harmony. If all this cannot endear Music to the Reader, rather than he shall remain disaffected, we will fetch arguments from Heaven to persuade him: And without doubt, the glorified souls of Men and Angels, do perpetually rejoice and sing Halelujaes to God in Heaven, from whence once they brought a consort to this lower world, when that choir sung at the birth of our Blessed Saviour, Glory be to God on high, etc. if then the Angels in Heaven, do seem to exercise themselves in this divine Art, by using this metaphor of Music, and musical instruments; I wonder what is in it which displeaseth? which to make good, see Revelation Chap. 8. And I saw seven Angels, which stood before God, and to them▪ were given seven Trumpets. And in the 14 Chap. And I heard the voice of Harpers, harping with their Harps. And in the 15 Chap. And I saw as it were a sea of glass, mingled with fire, and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the Harps of God; and they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints. Yet O my soul, though thou lovest Music so well, I wish thou mightest lose the pleasure of all, to hear the blessed harmony of those glorious Instruments, those Harps of God. But of all, this one consideration may warrant this my Meditation; that when the exercise of Arts fail, yet in heaven, as long as there is a God to praise, so long there will be Music, even to eternity: for there it shall not want time to measure it, where infiniteness shall be its proportion; and sure if we may admire the similitude and shadow of any thing, then is Music to be admired, which is nothing but the shadow and emblem of Paradise, of which it puts us in mind; by which only heaven expresseth its triumphs to us mortals, when 'tis pleased we should know them here, that we may enjoy them hereafter. And O, that now I could but pierce through that glorious bespangled Canopy! O that I could but hear some soft echoes only of that celestial harmony! O how should I be ravished with the sweet mixture of that heavenly Music! O that I could be wrapped up and for ever dwell there! yea, would I were but a door keeper in that choir, 'ttwere too much happiness, to bear a part in that celestial consort; and yet not to desire it, is to lose it. Therefore, O my soul, till thou art fitted for this glorious Choir, let the sweetest Music thou enjoyest here, seem harsh discords, compared to that heavenly consort, that choir of Angels, where thou mayest see what here thou couldst not attain too; Jehovah praised in the height of harmony; in the perfection of Music.    

The Table.  

I MEditations and Confessions of man's sinful ways.  
TWO Meditations of a penitent sinner, hoping for pardon through the merits of Christ.  
III Meditations of the wonderful goodness, & love of God to mankind.  
IV Meditations of the love and sufferings of our Saviour Christ for mankind.  
V Meditations of God's preservations of man.  
VI Meditations of the miseries and calamities of the time.  
VII A prayer upon the same subject  
VIII Meditations of Gods great love to his servant.  
IX Meditations of the judgements and afflictions that attend people in this world for sin.  
X Meditations of the misery of man from his infancy, to his old age.  
XI Meditations on the ill life and actions of man.  
XII Meditations of the ingratitude of friends.  
XIII Meditations of the vanity of pride.  
XIV Meditations of Summer and Winter.  
XV Meditations of the covetous richman, and the poor labouring man.  
XVI Meditations of the sufferings of Gods dear children in this world, and of the benefit they shall receive thereby.  
XVII Meditations of the covetous desire men have to attain riches.  
XVIII Meditations of the fear of death.  
XIX Meditations on the same subject, with satisfaction to him that fears death.  
XX Meditations of the joys of Heaven, reserved for the godly.  
XXI Meditations of man's vain mispending his time.  
XXII Meditations on the sight of a pleasant Garden.  
XXIII A Meditation on Music, in which as it were by way of digression, the lawfulness of that Science is asserted:   
FINIS.