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 PRINCETON, N. J. 
 
 '•'"S. 
 
 BV 4811 .B45 1811 v. 2 
 Bennet, Benjamin, 1674-1726 
 The Christian oratory, or, 
 The devotion of the closet 
 
 Shelf. 
 
 Number. 
 
 
* 
 
THE 
 
 CHRISTIAN ORATORY : 
 
 oa 
 
 THE DEVOTION 
 
 OF 
 
 THE CLOSET DISPLAYED 
 
 THE REV. BENJAMIN BENNET. 
 
 TO WHICH IS ADDED, 
 
 AN APPENDIX. 
 
 THE SIXTH EDITION. 
 IN TWO VOLUMES— VOLUME SECOND. 
 
 And it came to pass in those days, that he went out into a mountain to 
 pray, and continued in the Oratory of God. — Luke VI. 10. 
 
 LONDON: 
 
 Printed by E. Blackader, Took's Court. 
 
 AND SOLD BY J. Nl'SN; MESSRS. LONGMAN, HURST, REES, ORME, AND 
 BROWNE; J. MAWMAN ; JOHN CUTHELL ; JOHN HATCHARD; 
 J. RODWELL; T. HAMILTON; R. OGLE; MESSRS. SHERWOOD, 
 NEELY, AND JONES ; J. WALKER ; L. B. SEELEY ; J. OGLE, EDIN 
 BURGH; AND M. OGLE, GLASGOW. 
 
 1811. 
 
CONTENTS 
 
 VOL. II. 
 
 Page 
 
 Of the Assistance of God's Spirit in the Christian 
 Life - l 
 
 Of the extraordinary Assistance of God's Spirit, 8cc. 
 - 7 
 
 Of the Spirit, Grace, and good Works - 19 
 
 The Soliloquy and Prayer - - 32 
 
 Of a religious devout Temper - -«.- 34 
 
 Of the special Conduct of Providence- ---41 
 
 Of Contentment in our present State, and Compla- 
 cency in Providence- - 15 
 
 The Christian's daily Walk, Prov. xxiii. 17. Be thou in 
 
 the fear of the Lord till the Day long 53 
 
 Of Christian Watchfulness, Rev. xvi. j6. Blessed is 
 
 he that ivatcheth, <Sfc. 6l 
 
 Of the Christian's Strength, ( i Cor. xii. 10. For when 
 
 I am weak, then am 1 strong - - - -- -65 
 
 Of the Excellency of Holiness, Obedience, and good 
 
 Works, Psal. xlv. 13. The King's Daughter is all 
 
 glorious within, her Clothing is of wrought gold-(>7 
 
 Of habitual Repentance, Isa. Ivii. j5. Thus saith the 
 
 high and lofty One, &c 74 
 
 Christ the Christian's Master, Matt, xxiii. 8. One is 
 
 your Master, even Christ 84 
 
 Of resolute Virtue, 1 Cor. xv. 58. Be ye immoveable in 
 
 the Work of the Lord 89 
 
 Of the Impro\ement of Time- 1)2 
 
 Of the Christian's Ambition- »j8 
 
CONTENTS. 
 
 Pagb 
 
 Of the religious Education of Children 104 
 
 Of glorifying God HI 
 
 Sfct. X. Some Specimens of Occasional Meditation. 
 
 On the Reverence due in God's Worship. Saturday 
 Night, Seven o* Clock M7 
 
 Preparation for the Lord's-Day, Saturday-Night, Seven 
 o'Cloch - - - - - - 124 
 
 Before the Sacrament, Saturday-Night, Sixo'Clock i 
 The Pleasure of Worship in Prospect and Review, 
 
 Saturday-Night, Seven a? Clock 133 
 
 Lord's-Day Night, Seven o'Clock, on Sermon heard, 
 Luke xvi. 25. Bat Abraham said, Son, remember, 
 
 he. - 136 
 
 LordVDav Night, &c. on John xii. 26. If any Man 
 
 serve me, let himjollovs me 139 
 
 Lord's-Day Night, on Psal. xxxii. 10. Many Sorrows 
 
 shall be to the Wicked, &c. - - - I4t 
 
 Saturday Night, Six o'clock, from Bishop Leightoris 
 
 preface^ Sec. - - - 144 
 
 Lord's-Day Night, &c. They will be still praising thre 
 
 145 
 
 On a Sermon heard from Psal. xv. <l. And speaketh the 
 Truth, in hia heart. Thursday Night, Seven o'Clock, 
 
 148 
 
 On a Sermon heard from Malt, vii- \'Z. Therefore all 
 
 things, Sec.-- - - I 54 
 
 On a Senrion heard from 1 Pet, ii. I. Laying aside all 
 
 envies, Thursday Night, Six o'Clock •••164 
 
 Lord's-Day Night, Five o'Clock, on the Text, James 
 
 iv. 11, Speak not Evil, Sec- - ■ 169 
 
 Sermon heard on Mark xi. 25. And when ye standpray* 
 ing t forgive, if ye have ought against any, Thurs- 
 day "Night- -'- : i78 
 
 On New- Year's Day, Six o'Clock in the Morning 180 
 
 Upon returning home from a Journey- - 1S0' 
 
 On the Death of several intimate Friends 1<)'J 
 
 On the sev« ral Ages of Life 197 
 
 On human Friendship '2f):i 
 
 On a special Instance of Diligence in worldly Affairs 
 - - - - - 205 
 
CONTENTS. / 
 
 Page 
 
 On the Failings of good men, and the Resentment we 
 are apt to have of them 207 
 
 Upon the first Audience of the Russian Ambassador 
 extraordinary (from Mr. Boyle's Occasional fte- 
 flections, p. 337.) 212 
 
 Upon the Sight of the Effects of a Burning-Glass (from 
 Mr. Boyle, ibid. p. 399,) 214 
 
 Upon the Shop of a deformed Painter well stored with 
 beautiful Pictures (ibid. p. 415.) 2l6 
 
 Instances of extemporary Thoughts on Reading, Com- 
 pany, Sec. «2i() 
 
 Sect. XI. Of Self-Examination ; which is considered 
 more at large as part of the daily Exercise of a 
 Christian "-"- 22(5 
 
 Sect. XI I. Of Secret Prayer. Some Particulars ex- 
 plaining the Duty, and directing as to the Manage- 
 ment of it sbl 
 
 A Specimen of Prayer; exhibiting all the Parts of a 
 complete Prayer, in their proper Order 2§7 
 
 Sect. XIII. Of Psalmody, as a Duty of the Closet, 
 or Oratory 2y(3 
 
 Chap. III. 
 
 Of the Time of Retirement. Whether there be anv 
 special Hours of Devotion that may be reckoned 
 sacred, &c. How often we are to pray, &c. - - 300 
 
 Chap. IV. 
 
 Containing several Propositions, evidencing our Obli- 
 gations to worship God in Retirement 318 
 
 Chap. V. 
 
 The Conclusion. The Duties of the Oratory recom- 
 mended, especially to three Sorts of Persons. 
 Directions and Helps for carrying on the prescribed 
 
CONTENTS. 
 
 Page 
 Method of Closet-Devotion. Some Objection* 
 answered 335 
 
 APPENDIX. 
 
 An Help to Self-Examination. 
 
 Sbct. I. A Scheme of Christian Graces and Virtues 
 - 350 
 
 Sect. II. A Catalogue of Sins against the Law and 
 Gospel 3<5S 
 
CHAP. II. 
 
 OF MEDITATION 
 
 SECT. IX. CONTINUED. 
 
 vccmitn. 
 
 Of the assistance of God's Spirit in the 
 Christian Life. 
 
 Phil. i. 19- And the Supply of the Spirit of 
 Jesus Christ. 
 
 I here are few mistakes in religion, as I appre- Seventh 
 hend, more prejudicial to Christianity and the Si 
 souls of men, than that of confining the office 
 of the Holy Spirit to the first dispensation of 
 the gospel, and to his extraordinary works, at 
 that time. Christ has promised his Spirit to 
 abide with the church for ever, John xiv. 16. 
 His presence and help was not to be restrained 
 to one age. As long as Christ has a church, 
 his Spirit will have the forming and conduct 
 thereof Lord, I would not deny what thou 
 hast promised, nor reject what I so much need. 
 What a poor, disabled, lifeless, stupid thing 
 had I been without thy Spirit ; and should I 
 soon become, shouldest thou withdraw his in- 
 fluences, withhold his communications ! I would 
 not for a world be deprived of his light, help, 
 and comfort ; the continued supply of the 
 Spirit of Jesus Christ. 
 
OF MEDITATION'. [CHAI*. ia 
 
 That I may have the proper advantage of this 
 exercise, and of the subject I have chose now 
 to review, I would make a few remarks upon 
 it. As (1st.) That the Spirit of God is pro- 
 mised and given to all the faithful ; to all the 
 genuine members of the Christian church. 
 Know ye not that ye are the temple of God, and 
 the Spirit of God dweUeth in you, l Cor. iii. 16. 
 vi. 19. By one Spirit we are all baptized into one 
 body, 1 Cor. xii. 13. By this we know that he 
 abideth in us by his Spirit that lie hath given us, 
 
 1 John iii. 24. Because xce are sons, God hath 
 sent forth the Spirit of his Son into our hearts, 
 Gal. iv. 6. The church is Christ's body, ani- 
 mated and influenced by his spirit, communi- 
 cated from him to every member. 
 
 2dly. The want of the Spirit is represented 
 in scripture, as a mark of exclusion from the 
 Christian church ; and of a state of sin and 
 death. Through him we have access by one 
 spirit, unto the Father. N&w therefore ye are no 
 more strangers and foreigners, but fell ore -citizens 
 with the saints, and of the houshold of God, Epfu 
 ii. 18, 19. Intimating that such who have not 
 access by the Spirit, are strangers, and do not 
 belong to that blessed community, the houshold 
 of God ! which is also implied, Rom. viii. 14. 
 As many as are ted by lite Spirit of God, they 
 'and they only) are the Sons of God : And it 
 is expressed in so many words, Rom. viii. 9. If 
 any man have not the Spirit of Christ, he is none 
 of his. Lord grant me thy spirit, that great 
 bond of union with thyself, and mark of rela- 
 tion to thy church ! the principle of divine life 
 lyere, and pledge of immortal life hereafter, 
 
 2 Cor. v. 5. 
 
SECT. IX.] . OF MEDITATION. 
 
 Sdly. Every believer receives the Spirit of 
 God at the time of his conversion or effectual 
 calling : He may have enjoyed his common in- 
 fluences and operations before ; but now he 
 comes and takes possession of the soul, en- 
 thrones himself in the heart ; having prepared 
 himself a temple, henceforth he resides in it. 
 Ye are not in the flesh, but in the spirit, if so be 
 the Spirit of Christ dwelleth in you, Rom. viii. 9. 
 Whilst sinners are in the flesh, under the in- 
 fluence and government of sense, of carnal 
 principles, and fleshly appetites, they have not 
 the Spirit of God, Jude xix. But when he has 
 subdued these, by that grace he is the author 
 and worker of, he becomes an inhabitant in 
 their souls. 
 
 4thly. The Divine Spirit does not accomplish 
 all his work at once, in the hearts of men, and 
 after his first grace and help, withdraw his in- 
 fluence, and leave them to themselves ; but he 
 dwells there, affording continual assistance to 
 those that resign to him, defending and pro- 
 moting his own work. This the apostle refers 
 to, Phil. i. 1 9. I know that this will turn to my 
 salvation ; through your prayer, and the supply 
 of the Spirit of Jesus Christ. He was no stranger 
 to the Spirit's sanctifying operations ; he had 
 experienced the advantage and comfort of his 
 grace in many instances ; and yet was waiting 
 for a farther ministration and supply of the 
 same Spirit ; which is what he elsewhere calls 
 the grace of God with him, 1 Cor. xv. 10. O 
 my soul ! rest not in any original stock of in- 
 herent grace, how rich and full soever, but 
 daily look up for additional supplies. The first 
 grace is a divine flame, as it were, kindled in 
 
 b 2 
 
OF MEDITATION. [dlAP. li- 
 
 the heart ; the supply of the Spirit of Christ is 
 necessary to preserve, feed and strengthen it. 
 
 5thly. This supply respects every grace, and 
 is afforded for the improvement thereof. The 
 several divine virtues or graces (the fruits of 
 the spirit) as love, joy, peace, long-suffering, 
 &c. Gal. v. 22. are not the effect of an instan- 
 taneous, single operation, but the product of 
 many repeated influences, concurring with the 
 providences and word of God, and all the 
 means God is pleased to make use of for the 
 carrying on his interest in the soul. God's 
 Spirit is a spirit of wisdom and revelation, in the 
 knowledge of Christ, Eph. i. 17. He supplies 
 with farther instruction and light, in the great 
 things of religion, and doctrines of the Bible : 
 Open thou mine eyes, that I may behold wondrous 4 
 things out of thy kne, Psal. exix. 18. He not 
 only reveals the object, but enlivens the faculty. 
 The Bible is the book of the. Holy Spirit, which 
 he indited, and which he teacheth: Nor shall 
 we ever understand it to purpose without his 
 teaching. He supplies the faith that is of his 
 operation, administring to it, strengthening and 
 confirming it, and drawing it forth in lively 
 exercise. And the same may be said of hope, 
 love, meekness, temperance, and every other 
 grace. 
 
 6thly. The supply of the Spirit furnishes the 
 Christian for all the difficulties, trials, and 
 duties of his course and warfare : It includes a 
 divine ability answerable to every occasion. My 
 grace is sufficient for thee, 2 Cor. xii. 9. He 
 strengthens uitl> might in the inward man, Eph. 
 iii. 16. gives power and tor doing, or 
 
 ffering, *br every thing the Christian is called 
 
SECT. IX.] OF MEDITATION. 
 
 to ; i. e. he is ready to do this, if we, in a due 
 manner, look to him and depend upon him ; 
 his supply will enable us to conflict with every 
 enemy, baffle every temptation, 1 Cur. x. 13. 
 Eph. vi. 10, 18. mortify every lust, Rom. viii. 
 13. to comport with every state of things ; with 
 prosperity or adversity ; to go through both 
 without hurt, at least without ruin, Phil. iv. 12, 
 1 3. to converse with men, and with God ; and 
 in a word to perform all the offices of the Chri- 
 tian and divine life, in a manner that shall be 
 acceptable to God, and comfortable to ourselves. 
 O ! may I have this supply ! may I be strong in 
 the Lord, and in the power of his might : I 
 shall not then be afraid of principalities and 
 ^powers, and the rulers of the darkness of this 
 world. I shall object against no services I am 
 called to. The unction and supply of the 
 divine spirit will give me wisdom, zeal and 
 courage for all, and in all. I shall then be ready 
 to every good work, and prepared to say with 
 the prophet, when one of the seraphims had 
 touched his lips with a live coal from the altar, 
 here am I, send me\ Isa-. vi. 8. I will only 
 observe, 
 
 7thly. That this supply is dispensed and given 
 forth in great wisdom, at. such times, and in such 
 measures, as best suits the circumstances of the 
 humble, resigned, depending Christian. We 
 are directed to come boldly to Ike throne of grace ', 
 that "die may find grace to help in time of need, 
 Heb. iv. 16. opportune, seasonable, or well- 
 timed grace, as the word signifies. The Spirit 
 of God knows not only our desires, but real 
 wants ; and knows how to adapt his supplies 
 thereunto. 
 
OF MEDITATION. [CHAP. II. 
 
 O my soul ! be thankful for the office, the 
 powerful assistances, and comfortable supplies 
 of the good Spirit of God : He is the Shechinah 
 and glory of the Christian church ; the great 
 distinction cf the Christian dispensation. The 
 gospel is not only a system of the most excel- 
 lent, divine morality, but it promises and se- 
 cures the aids of the Holy Spirit, effectually to 
 teach its doctrines and laws, to impress hearts 
 thereby, and mould them according thereto. It 
 is accompanied with the Spirit, which the head 
 of the church sends down upon all its members, 
 powerfully working in them, and with them. 
 Blessed be God for ^ich an auxiliary ; such an 
 advocate ; and for all the help, success, and 
 comfort I have had under his conduct. I would 
 ascribe the praise of all to him ; of what I am, 
 and of what I have done ; not I, but the grace 
 of God that 'was with vie. And, O my soul ! as 
 thou hast experienced the kind assistance of the 
 good Spirit of God hitherto, in all thy past diffi- 
 culties, depend upon it for the future : And be 
 not discouraged whatever dangers, temptations 
 and difficulties may yet lie before thee. Wait on 
 the Lord, and thou shalt renew thy strength : 
 His grace is sufficient for thee ; stronger is he 
 that is in thee, than he that is in the world. As 
 the Jews say of' their pillar of fire, and of a 
 cloud, that it levelled hills, filled up valleys; 
 the same may be said, more truly, of the Di\ ine 
 Spirit : It can bear down all opposition ; the 
 mountain shalt become a plain before this mighty 
 builder. Work out therefore thy salvation with. 
 fear and trembling, and with a ch earful hope and 
 confidence ; for it is God thatworheth in thee, bij 
 his Spirit,to will and to do of his own good pleasure. 
 
SECT. IX.] OF MEDITATION*. 
 
 Two things I would humbly resolve on, and 
 prescribe to myself as stated maxims and rules 
 tor my after-conduct, viz. always to keep close 
 to my Guardian, and endeavour to derive from 
 this glorious supply ; never to depend on my 
 own wisdom, skill, ability, but on God and his 
 Spirit. I can do all things through Christ strength- 
 ening me ; but nothing that is truly good, if left 
 to myself. And farther ; always to engage the 
 aid and supply of the Spirit of Jesus, as a con- 
 stant ability for every work and duty : To which 
 purpose I would take care not to grieve or 
 quench the Spirit ; not to grieve or resist him, 
 but obey, and comply with all his motions, 
 governing myself according to the rules of his 
 word, and hearkening to all his suggestions in 
 my heart ; praying with all prayer and supplica- 
 tion ; and with that zeal, fervor, and constant 
 importunity, which I find necessary to obtain 
 and secure the divine ability : Favour me, O 
 Lord, herein ! thou hast promised to give the 
 Holy Spirit to them that ask thee, Luke xi. 13. 
 I humbly plead thy promise, and beg thy bless- 
 ing prostrate at thy feet ; pour out of thy Spirit 
 upon me from on high, and then the wilderness 
 shall become a fruitful field. Grant me, according 
 to the riches of thy glo?y, that I may be strength- 
 ened by thy Spirit with might in the inner man. 
 
 Of the extraordinary Assistance of Goo's 
 Spirit in the Christian Life. 
 
 It belongs to the stated office of the Divine ^M 
 Spirit, which he performs towards all the mem- sfecimen 
 bers of the Christian church, to sanctify their 
 
OF MEDITATION'. [CHAP. II. 
 
 natures, and assist them in their duties (in every 
 work and service necessary to their salvation ;) 
 for these purposes God has promised his Spirit 
 to those that ask him, Luke xi. IS. Accordingly 
 all Christians have the Spirit of God as the 
 principle of a new life, Rom. viii. 9. Gal. iv. 6. 
 All their graces are his fruit, and by his opera- 
 tion, Gal. v. 22, 23. And all their work done 
 by his strength, Phil. ii. 13. By him we mor- 
 tify our corruptions and lusts, Rom. viii. 13. 
 By him we discharge all mora! duties, and ren- 
 der obedience to the divine law, Jer. x\xi. 33. 
 Ezek. xxxiii. 27. It was a good admonition of 
 cur reformers, who, after the recital of eaeli 
 commandment of the decalogue, ordered in the 
 service book, a sursum corda, directing the eyes 
 of the congregation upwards, for divine teach- 
 ing and help to comply with the precept, Lord 
 have mercy upon us, and incline our hearts to keep 
 this law. It is by him we carry on our devo- 
 tions with life and comfort, Ephes. vi. 1 8. Jade 
 xx. And in a word, by him that we perform 
 all the offices of the Christian profession, Phil. 
 iv. 13. Lord, whatever thou deniest me, deny 
 me not thy Spirit, as a. sanctifier, as the author 
 and dispenser of grace, and constant supply 
 thereof; shed abroad thy love in my heart, by the 
 Holy Spirit which thou hast given me, Rom. v. 5. 
 May he dwell in my heart ; may 1 be his tem- 
 ple ; may I always live, speak and act under his 
 conduct ; walking not after the flesh, but alter 
 the Spirit. 
 
 But besides the more staled and absolutely ne- 
 cessary aids of the Divine Spirit, common to all 
 the faithful, without which we could neither be 
 Christians, nor act as Christians ; there are 
 higher measures oi' the Spirit, which God vouch- 
 
SECT. IX.] OF MEDITATION. 
 
 safes to some persons at some times ; a larger 
 supply and more plentiful unction thereof, as I 
 may call it ; and this either concerneth the 
 work of grace in general, and the improvement 
 thereof in a more perfect sanctification ; or is 
 granted occasionally, for particular and special 
 purposes. 
 
 There is a special effusion of the Spirit, which 
 concerns the work of grace in general, and the 
 progress thereof; some Christians have a more 
 glorious anointing than others; the work of faith 
 is fulfilled in them with power, 2 Thess. i. 11. 
 They are filed with the fruits of righteousness, 
 Phil. i. 11. Full of goodness, filed with know- 
 ledge, able to admonish one another, Horn. xv. 14. 
 Their faith groweth exceedingly, and their cha- 
 rity aboundeth, 2 Thess. i. 3. The good work, 
 which the Spirit has begun in them, he has per- 
 formed, and raised to some considerable pitch 
 of emmency ; they have not only grace, but 
 Grace and peace is multiplied towards them, 
 1 Pet. i. 2. They are full of the Holy Ghost and 
 wisdom ; as was required in the character of the 
 primitive deacons, Acts vi. 3. The effect of 
 which is, the heart is enlarged, and they run the 
 way of God's commandments, Psal cxix. 32. 
 They proceed therein with zeal, cheerfulness, 
 and delight, walling in the fear of the Lord, and 
 comforts of the Holy Ghost, Acts ix. 31. Q my 
 soul! pray, wait, and endeavour for this more 
 abundant supply of the Spirit of Jesus. God 
 has not only promised his Spirit for the absolute 
 necessities of the Christian ; and for working in 
 us those things, without which we cannot be 
 saved, but for further and fuller measures of 
 grace and consolation. These he exhorts us to 
 seek after, and consequently these he is ready 
 
10 OF MEDITATION. [CHAP. EI. 
 
 to bestow ; he commands us to be filled with the 
 Spirit, Eph. v. 18. To be strong in the Grace 
 which is in Christ Jesus, 2 Tim. ii. 1. To grow 
 in grace and in the knowledge of Jesus Christ, 
 2 Pet. iii. 18. And as God's command makes 
 our duty, it encourages our expectation. I am 
 thankful, Lord, lor any saving gilts of thy Spirit, 
 but would press forward for higher attainments. 
 Sanctify me wholly ; may my whole spirit, and 
 soul and body be preserved blameless unto the 
 coming of our Lord Jesus Christ. My great 
 Master had the Spirit without measure, John iii. 
 34. And though I cannot equal him, I would 
 covet earnestly the best gifts, and be ambitious 
 to have my stinted limited measure more and 
 more enlarged. O may all the good things, all 
 the graces of thy Sprint be in me and abound, 
 that I may be neither barren nor unfruitful in 
 the knowledge of our Lord Jesus Christ. 
 
 And as this more eminent dispensation and 
 help of the Spirit, respects the state of the 
 Christian in general, and his higher stature in 
 religion; so it may be considered as occasional, 
 and afforded at special times, and with regard to 
 particular circumstances. Sometimes God 
 vouchsafes an eminent effusion of his Spirit, to 
 fit the Christian for difficult duties and services, 
 that he may be called to. The apostles expe- 
 rienced a great deal of this in the course or' 
 
 eir ministry. With how much courage and 
 bravery did Peter behave himself, when before 
 his enemies. Acts iv. 6, 7. Annas the high 
 priest, Caiphas and John, and Alexander, and as 
 
 ■ :ij as were of the kindred qf'the high priest were 
 u ed together at Jerusalem : These con- 
 ed the apostles before them, and began to 
 challenge them for what they had done ; but 
 
SECT. IX.] OF MEDITATION. 1 1 
 
 Peter being filled with the Ho!// Ghost, ver. 8. 
 with great resolution and presence of mind con- 
 fronts his adversaries, and defends his cause : 
 And with the like magnanimity, and holy forti- 
 tude does the apostle Paul manage in his answer 
 at Rome ; he was in the extremest danger, as 
 he intimates, when he says, he was delivered out 
 of the mouth of the lion. He was arraigned be- 
 fore Nero's tribunal ; Nero himself, it may be, 
 being present. His friends ail played the cow- 
 ard and deserted him : No man, says he, stood 
 with me, but all men forsook me ; notwithstanding 
 the Lord stood with me and strengthened me, 
 2 Tim. iv. 16, 17. God strengthened him by 
 his Spirit with might in the inward man, and 
 gave him a greatness of mind, which set him 
 above the insults of his enemies, and made him 
 fearless in the midst of all danger. The same 
 grace is sufficient for any of God's servants, in 
 any of their difficulties : And it is what they 
 may expect from him in such difficulties as they 
 meet with in the way of their duty : He often 
 inspires them with wisdom, courage, and reso- 
 lution, suitable to the work they are called to. 
 This some have experienced, in such a manner, 
 as has raised them above their own natural 
 timorousness, and their present discourage- 
 ments, and left them under a full conviction of 
 a divine hand with them. They found that of 
 the apostle made good, 2 Cor. xii. 10. When I 
 am weak, then I am stro?ig. God's strength is 
 made perfect in their weakness, 2 Cor. xii. 9. 
 appearing in greater glory, receiving advantage 
 from the impotency, and nothingness of the 
 instrument by which it works. I praise thee, 
 O my God ! tor any knowledge I have of this 
 matter j particularly at such a time, when — — 
 
12 OF MEDITATION. [< HAP. II. 
 
 thou stoodest with me ; gavest me counsel and 
 courage, and delivered:;! me out qftlie mouth of 
 the lion. I will remember the. years of the right- 
 hand of the Most High ; I will remember the 
 works of the Lord, surely I will remember thy 
 wondrous works. 
 
 Sometimes this blessing (the special effusion 
 of the Spirit of God) is afforded his servants, to 
 prepare them for such trials as lie before them 
 in providence : Thus God fortifies their minds 
 for sharp conflicts, and furnishes them with 
 grace, according as their day is. Thousands 
 can from their own experience subscribe to the 
 truth of what I am saying. Canst thou not, O 
 my soul ! add thy own testimony amongst the 
 rest. ? Dost thou not remember the special en- 
 largements, and abundant consolations thou 
 hadst in thy retirement, a little before that se- 
 vere trial occasioned by — this made the burden 
 sit light, clothed thee with armour, and carried 
 thee through the dispensation, with an ease and 
 triumph of mind ! 
 
 Sometimes the favour is granted when under 
 trials, and involved in the difficulties of them. 
 1 have met with a case, (recorded by him that 
 experienced it) of one who had a variety of 
 troubles upon him at once, of an extraordinary 
 nature, any of which were enough to have 
 crushed him, and would have done it, as he 
 says, had he been left to the common measures 
 of strength and grace, he had at other times : 
 During this day of conflict, it pleased God to 
 manifest himself for his support and relief, in a 
 
 i Ions manner ; and he leaves the following 
 ulars recorded concerning this dispensa- 
 tion. (1.) That it was a time of the most se- 
 vere trial he ever met with. (2.) That his 
 
SECT. IX.] OF MEDITATION. 13 
 
 mind, whilst under it, was brought to a full re- 
 signation to the will of God, and to such a calm- 
 ness and serenity as he scarce ever enjoyed before. 
 (3.) That he was firmly persuaded of a good issue 
 of all, and had the comfort of the deliverance in 
 some measure, even before it came. (4.) That this 
 was the most happy blessed time of intercourse 
 with God in his whole past life. Many hours 
 were spent upon his knees ; and often affections 
 rose so high, that he fell upon his face, offering up 
 prayers and supplications with strong crying and 
 tears ; tears of contrition, and tears of joy ; and 
 sometimes the exultancy of the mind was such, 
 that he could scarce suppress it : How long this 
 lasted, or what was the issue of the providences 
 he was exercised with, is not said. In the mean 
 time I take it to be a pertinent instance of what 
 I have now under consideration, friz. J of the 
 extraordinary help of God's Spirit ; and yet such 
 as the better sort of Christians have many ex- 
 amples of, in the course of their lives. 
 
 Sometimes the Spirit's extraordinary assist- 
 ance is in a way of special conduct and direction. 
 It may be the Christian's thoughts are embar- 
 rassed, and divided about his duty ; he has been 
 often, and long debating, and canvassing the 
 matter depending, in his own mind ; viewing it 
 on every side ; but cannot bring it to an issue. 
 He remaineth solicitous not a little to discern 
 the way that he should choose ; desiring rather 
 any suffering, than the least sin ; and accord- 
 ingly applies himself to God, by frequent fervent 
 supplication : At last, God, by his Spirit, as I 
 am now supposing, determines the mind, and 
 this with so much sovereignty, strength, and 
 clearness, as gives full satisfaction the decision 
 is from heaven : Many examples might be sub- 
 
1 4 OF MEDITATION. [CHAP. II. 
 
 joined for the illustration of this. I knew one 
 who had an affair of considerable moment long 
 upon his thoughts, which accasioned great per- 
 plexities : Many prayers were put up for divine 
 conduct. At last he came to a resolution ; but 
 providence remarkably interposed, and hindered 
 the present execution of what was designed : In 
 the mean while, the thing began to appear in a 
 new light, and the former judgment concerning 
 it was less approved ; a great deal of thought- 
 fulness ensued ; hereupon the person concerned 
 looked up to God; went to his bed; but his 
 sleep departed from him ; and his mind was so 
 strong]}- carried and bent against what before 
 appeared most eligible, that he could not but 
 apprehend the hand of God was in it. Bless the 
 Lord, O my soul : for any vouchsafements of 
 this kind ; that he has led thee in his righteous- 
 ness, and has made his way straight before thy 
 face. Keep thy eye always fixed upon him ; 
 live dependent and resigned, and he will still 
 send forth his light and his truth : The secret 
 of the Lord shall be with thee. 
 
 Sometimes the Spirit of God concurs with 
 the Christian when employed in worship, and 
 fills this or that institution and ordinance with 
 extraordinary light and comfort : He is made 
 joyful in the house of prayer, and triumphant at 
 the Lord's table : Thousands have found there 
 that enlargement of soul, such sealing and con- 
 firmation of divine love, as has given them a 
 delightful specimen and foretaste of heaven : 
 Glad would they have been, had it so pleased 
 God, to have drunk no more of the fruit of the 
 vine till they drank it new in the kingdom of 
 heaven. Sometimes the Christian has had ex- 
 traordinary consolations from particular texts of 
 
SECT. IX. j OF MEDITATION. 15 
 
 scripture, suggested, explained and applied by 
 the Holy Spirit. A person of some experience 
 tells us, " That being for some time under un- 
 4 common exercises, when he awoke one morii- 
 c ing, he had that text presented to his first 
 ' thoughts, Matt. x. 29, 30, 31. not a sparrow 
 c shall Jail to the ground without your Father, but 
 ' the very hairs of your head are all numbered ; 
 ' fear ye not therefore. This was so strongly 
 impressed on the mind, and held forth the 
 sovereignty, tenderness, and care of provi- 
 dence so clearly, as to lay all tumults, and 
 beget a calmness that is not easily expressed." 
 And the same effect one tells us that text had 
 upon him, in the like case: Psalm xxvii. 10. 
 When my father and my mother forsake me, the 
 Lord "will take me up. 
 
 Nor are such instances to be reckoned peculi- 
 arities ; the experience of devout and deserving 
 Christians can furnish a large collection of them : 
 Much less should they be objected against and 
 denied, * because weak persons may be imposed 
 
 * I know some are ready to call all pretences of this kind 
 enthusiasm ; but methinks it is sufficient lor these wiser men 
 to conduct themselves in the methods of their religion, as they 
 judge best, without too bold a censure of persons or things, 
 they may not understand. 1 heartily wish them success in 
 their own way ; but am persuaded the more they depend on 
 God and his Spirit in their religion, the more success they are 
 like to have. However, if they apprehend it their duty to 
 dispute against these doctrines, they should not dispute against 
 the sense and experience of others, who would be as unwilling 
 to yield to delusions as themselves. Nor can I imagine there 
 is any thing irrational and absurd in the assertions above. God, 
 as author of nature, is immediately present with all his crea- 
 tures, and does immediately concur with second causes, in all 
 their operations ; and why should we deny the like concurrence, 
 
16 OF MEDITATION'. [CHAP. If. 
 
 upon by their imaginations, and take the impulses 
 Or their own minds for the whispers of God's 
 
 in a manner suitable to our faculties, in the works of grace r 
 Especially win i) the scripture gives us so much mound to ex- 
 pect it. I shall here recite a passage of the author of a little 
 piece annexed to the Life of God in the Soul of Man, called, 
 ./// Account of the Spiritual Life, which conies recommended 
 to the world by one that has taken sufficient care in his late 
 History ol his own Times, to free himself from ull susp:cion of 
 enthusiasm : " Because," says he, " I have often mentioned 
 " the inward leadings of the Spirit, there is great need of ex- 
 " plaining my meaning in that particular ; and it is briefly 
 " this . That all such as are renewed have- an inward principle 
 " of a divine lite in them, which as it inclines them to all 
 " those things commanded by God, either by bringing them 
 " often to their remembrance, bv driving the contrary objects 
 *' out of their minds, by discovering the excellency of the one, 
 " and baseness of the other ; or by an inward delectation, en- 
 " gaging to the one, and deterring from the other (all which, 
 " with more of the like nature, are experienced by pure 
 " minds) so it also sets them in the methods and ways that 
 ** may lead to a high pitch in those practices ; and though the 
 " general and constant methods be in scripture, yet there 
 •• must be a great variety in these, considering the variety of 
 tc men's tempers, complexions, educations, and circumstances. 
 " Now, for our instruction in these, God gives a divine light 
 '* to all that ask it of him, which suggests means and methods 
 " to them for advancing this: And they feeling these prpve 
 " useful to them, may be well assured they came from God : 
 " Such persons also being engaged in many things that arc of 
 ** great concern to them, but \et are left to their freedom, 
 " without any outward intimations of the will of God to direct 
 " them, as in the choice of a calling, or any other thing of 
 " great importance : If they carefully divest themselves of 
 " self-love and prepossession, and ofler themselves entirely to 
 *' divine disposal, anil in great humility and meekness of spi- 
 " rit beg direction from God, he will certainly, after some 
 " time of dependence on him, by prayer and lasting, clear 
 t: the doubt, either by some outward determination of his 
 " providence, or by suggesting such considerations as shall 
 " incline them to that which shall be most acceptable to him, 
 " and most for their own good." 
 
 Sundry instances I could subjoin for confirming what has 
 been hinted, concerning the special, extraordinary, occasional 
 
r. IX.] OF MEDITATION". >? 
 
 Spirit, and the special conduct thereof. This is 
 no argument against the thing itself, no more 
 than some men's wresting the scripture to their 
 own destruction, as the apostle tell us they do, 
 2 Pet. iii. 16. is an argument against the scrip- 
 ture, and a proof that there can be no sober and 
 e*ood use of it. 
 
 influence and help of the divine Spirit. I shall add one from 
 a person of great solidity and eminence in religion; I mean the 
 late Mr Howe, The passage was wrote in the frontispiece of 
 the Bible he used in his stud}', and is as follows, '* Dtcemb. 
 tc 26", 89- Qtiu/n diu apud me rccogitarem , &c. after I had 
 ** long and seriously considered with myself, that besides a. 
 il full and undoubted assent to the objects of faith, a vivifying 
 •« savoury taste and relish of them was also necessary, that 
 11 thev might with greater force and energy penetrate into the 
 " heart, where being deeply fixed and rooted, they might 
 " more powerfully govern my life, and that there could be no 
 " other sure ground whereon to conclude, and pass a solid 
 " judgment on my good estate Godwards ; and after I hail in 
 '« my course of preaching largely insisted on 2 Cor. i. 12. This 
 " is our rejoicing ths testimony of our conscience, &c. This 
 " very morning I awoke out of a most delightful dream, that 
 " a wonderful and copious stream of celestial rays from the 
 " throne of the divine majesty seemed to dart into my heart. 
 " I have often since, with great complacency, reflected ou 
 " that very signal pledge of special divine favour vouchsafed 
 " to me, on that noted memorable day ; and have with re- 
 '* peated fresh pleasure tasted the delights thereof: But what 
 " of the same kind I sensibly felt through the admirable boun- 
 " ty of my God, and the most pleasant comforting influence 
 " of the holy Spirit, on Octcb. 22, 1704, far surpassed the 
 " most expressive words my thoughts can suggest. I then ex- 
 " perienced an inexpressibly pleasant melting of heart, tears 
 " gushing out of my eyes for joy, that God should shed 
 " abroad his love abundantly through the hearts of men, and 
 " that for this very purpose that my own should be so signally 
 " possessed of, aild by his blessed Spirit, Rom. v. 5." This 
 passage is translated by Mr, John Spademan, and printed in 
 the life of Mr. John, Howe, p. 230. If these things do not 
 agree with some men's schemes of divinity, and are r sides their 
 experience, that is no argument against them, nor will be admit- 
 ted as such by those that know them to be the greatest realities. 
 
 C 
 
18 OF MEDITATION. [CHAP. If. 
 
 I adore-thec, O my God ! for those speciali- 
 ties of thy grace and favour thou hast distin- 
 guished me with. I bless thee for those sea- 
 sonable supplies of thy Spirit, as a Spirit of i 
 dom and courage, which I have experienced ; 
 for the extraordinary supports thou hast afforded 
 me, under pressures, burdens, and eminent 
 trials ; for the conduct and guidance of thy 
 Spirit in such perplexities as I have often had 
 before me ; for all the glorious advantages of his 
 ministry, both ordinary and extraordinary. I 
 would triumph in thy love, and make my hum- 
 ble devout ascriptions to the God of my salva- 
 tion, would set up my JEbenezer, my monumen- 
 tal pillar, saying, hitherto the Lord hath helped 
 vie. 
 
 And, O my soul, be solicitous to secure this 
 great privilege, this glory and distinction of a 
 Christian : Grieve not the Holy Spirit of God, 
 whereby thou art sealed unto the day of re- 
 demption ; let all bitterness, wrath, and anger, 
 and clamour, and evil speaking, be put away 
 with all malice ; do nothing to defile the temple 
 of God, or to give the divine guest a distaste •, 
 endeavour to preserve that inward purity, that 
 becomes so glorious a presence ; walk humbly 
 under such a dispensation ; such peculiar indul- 
 gences and vouchsafements ; guard against all 
 pride, vanity, and self-sufficiency ; have a care 
 of being lifted up by the abundance of the reve- 
 lations, lest a messenger of Satan be sent to 
 buffet thee : Say not thy mountain standeth 
 strong, thou shalt never be moved : If God 
 hide his face and change his course towards 
 thee, thou wilt soon be troubled : Thy chariot 
 wheels will be taken orf, and in vain dost thou 
 think to go forth as at other times. O my God ! 
 
SECT. IX.] OF MEDITATION. 19 
 
 never leave me nor forsake me : Uphold me by 
 thy free Spirit, quicken me in thy good ways ; 
 and always proportion my strength to my bur- 
 dens and trials : When I am called to work I 
 never did, may I have the strength I never had: 
 Do not suspend and withdraw the influences of 
 the blessed Paraclete : Any chastisements, any 
 rebukes, rather than this : Thy Spirit is my 
 supply, my strength, my light, and my life: O! 
 cast me not away from thy presence, and take 
 not thy Holy Spirit away from me. I would 
 sooner suffer annihilation, and be deprived of 
 being, than be forsaken of God, and shut out 
 from his comfortable presence for ever. 
 
 Of the Spirit, Grace, and Good 
 Works, $c. 
 
 Luke xi. 13. How much move shall your 
 heaven! 1/ Father give the Holy Spirit to 
 them that ask him. 
 
 JMaxy and great disputes are raised in theM'"M 
 church of Christ about the subject I have been s P e ^ mtn ' 
 employing my thoughts upon ; about the in- 
 fluences of the Holy Spirit j about grace, the 
 sufficiency, universality, efficacy, irresistibility 
 thereof, the freedom and power of the will, good 
 works, &$c. But as these debates are often ren- 
 dered too intricate for vulgar heads, and carried 
 out of the depth of the unlearned, I shall leave 
 them to such, whose leisure, profession and 
 studies may qualify them to judge of them, bet- 
 ter than I can pretend to. In the mean time, 
 there are certain truths of great importance, 
 
 c 2 
 
tO OF MEDITATION. [f'HAP. H. 
 
 which methinks I can discern in the midst of 
 that dust, that has been raised by the violent 
 agitations of learned men upon these subjects , 
 certain conclusions, th to me firm and 
 
 solid ; and which I , abide by not- 
 
 withstanding some difl 3 in the premis 
 
 As, 
 
 1. That the Spirit of God is the ■ of all 
 
 grace ? the principal and fountain of all real 
 ^ital religion: Tins I take for certain, whatever 
 difficulties there may be in explaining the ope- 
 rations of the Holy Spirit, i ting 
 them from those of our own minds : lie has a 
 stated office in the Christian church, which he 
 continues to execute, and shall execute in the 
 its of all true believers to the end of the 
 world, John xiv. 16. John xvi. 7. He en- 
 lightens, renews, sanctifies, helps to believe and 
 obey ; in a word, all our motion in the divine 
 life ; all cur tendency, and advances towards 
 heaven are from him. JJ'e arc changed from 
 glory to glory ; from one degree of glorious re- 
 semblance of God to another, by the Spirit qj 
 the Lor a', 3 Cor. iii. 18. 
 
 2. I think it certain that good men under the 
 ipel have the assistance of the Holy Spirit, 
 not only in things absolutely necessary to their 
 final safety, and for the very being of a Chris- 
 tian ; but for his Well-being ; for more eminent 
 grace and sanctification, and for his higher du- 
 ties an4 services, as they may be occasionally 
 employed. The gospel is attended with a more 
 plentiful effusion of the Spirit, and therefore is 
 (•ailed by way of dial , tfie ministration of 
 
 the Sphit, 2 Cor. iii. 8. God has promised to 
 give the Spirit to I hew tiiat ask him. lie will 
 give with the bounty of a lather; as is there 
 
SECT. IX.] OF -Mr.niTATIOW 21 
 
 implied ; who not only supplies the necessities 
 of his children, but delights in all their real ad- 
 vantages, and true prosperity. Not that every 
 Christian has a promise of the highest measures 
 of the Spirit : He may not be called to those 
 services, nor pass through those trials that re- 
 quire them. The rule is when sufferings abound, 
 consolation aboundeth by Christ. He that is to 
 fight with beasts at Ephesws ; to tall into the 
 mouth of the lion ; to be cast into the fiery fur- 
 nace, needs another sort of support, supply mid 
 help, than the common Christian, in the ordi- 
 nary affairs of religion. Nor are all Christians 
 fit tor the like measures of comfort : They nei- 
 ther need them nor can bear them ; and there- 
 lore God, who is wise and kind in his dispensa- 
 tions, will proportion his grace and favour to 
 the occasions and circumstances of his ser- 
 vants. 
 
 In the mean time, as the Christian is bid to 
 ask and he shall receive, to seek and he shall find, 
 &c. not only once ask, but continue to ask, con- 
 stantly ask, according as his need and occasions 
 are ; so no question God will answer his impor- 
 tunities, and bestow his Holy Spirit, (/. c.) his 
 gifts, graces and help, in proportion to his occa- 
 sions. If he be called to act and suffer for reli- 
 gion, in any eminent instances, he shall have 
 suitable assistance : If he be called to be a mar- 
 tyr, God will give him the Spirit of martyrdom, 
 fyc. O my soul ! lie at God's footstool, wait 
 beneath his throne ; and endeavour by humble, 
 importunate expostulations, to obtain this glo- 
 rious blessing. One thing, Lord, have I de- 
 sired of thee, and that will I seek after all the days 
 of my life ! {viz.) the gifts and graces of thy 
 Spirit, and more abundant communications 
 
-- OF MEDITATIOX. [CHAP. I» 
 
 thereof, Let the men of this world divide the 
 riches, treasures and honours of this world 
 amongst them, grant me these better riches ; 
 the gold tried in the Jire, and it is enough. I 
 want ; I desire ; I ask no more. 
 
 3dly. I think it certain, notwithstanding the 
 confessed mystery there is in the Spirits opera- 
 tions, that yet they are, often at least, sensible 
 things, and what may be felt, and certainly 
 known. I may know, and do know as truly that 
 sometimes God is present by his Spirit, strength- 
 ening, comforting, and quickening my soul, and 
 that at other times he is absent ; as I know that 
 sometimes the sun shines, when I see its light, 
 and enjoy its heat ; and that anon it is under a 
 cloud, or that it is darkness and night. 
 
 I do not therefore think it enough to expect 
 the assistance and influence of the Spirit in ge- 
 nera!,* and depend upon him that he will assist 
 
 * I need not inform the intelligent reader, that a great 
 many divines of considerable name and character, and who 
 press the duties of the Christian religion with much strength 
 and clearness of argument, strangely overlook the help of the 
 Spirit : And notwithstanding the gospel is so full of it, very 
 much leave it out of their writings, or at least satisfy them- 
 selves with now and then a general hint, that this is uhat every 
 good man ?nay expect. Indeed they lather seem to lake it for 
 granted, that all have the help of the Spirit, than to direct 
 persons to took for his help, or how they may obtain it; as if 
 it wa» a thing afforded in course, and in a general impercepti- 
 ble way, and attended uith no evidence to the mind , and that 
 consequently inquiries about it are needless. How much of 
 this strain occurs in sermons and books of divinity, is known. 
 A late learned man appears exceedingly solicitous to establish 
 Christians in a belief of their own sufficiency, and that all 
 things required of them in religion, are absolutely in their own 
 power : This he thinks of the utmost consequence to them. I 
 might give numerous instances out of his sermon lately pub- 
 
SECT. IX.] OF MEDITATION*. 23 
 
 me ill my duty and work ; but I would be soli- 
 citous to find that he does so, and to be assured 
 
 lisbedt Discoursing upon our Saviour's exhortation, Matt. Dv.Gale's 
 y. 4S. Be ye therefore perfect, cv.n as your Father which is in Sermons, 
 heaven is perfect; He begins llms in these words : " It is plain, lol.W.p. 
 " our Lord exhorts us to arrive at a perfection, which it i«327» 
 " therefore necessarily supposed is in the power of men to at- 
 *' tain ; for to advise persons to do that which is not in their 
 " power, is manifestly trifling with them, <§-c. He adds, the 
 " proper and natural use to be made of this observation, that 
 " we have it in our power to be perfect, as our Father which 
 u is in heaven is perfect, is to excite and stir us up to the 
 " greater earnestness and diligence in attaining to this perfec- 
 ** tion. If we believe we are not able to do things directed to, 
 ■" in which this perfection consists, it is but a folly to endea- 
 " vour at it. Hence it appears, that there is not a more deadly 
 ts poison to the Christian's life of religion and virtue, than this 
 " fatal persuasion, which brings a deadly palsy upon all our 
 " powers, and efiectually destroys their life and action. And 
 " hence we likewise see, on the other hand, the great use and 
 " necessity of fixing the contrary persuasion in the minds of 
 *' men; For this, it is plain, is at least one main and necessary 
 V principle of our religious life, without which we are per- 
 " fectly dead to all religion and virtue ; but when we know, 
 ,: and are persuaded that it depends upon ourselves, our own 
 ** choice, and ways of acting and reasoning, whether we shall 
 '• obtain any particular advantages or not; to know and con- 
 " sider that we may be happy it" we will ; that nothing lies in 
 " our way but our own free choice ; this naturally fires our 
 " resolution, fye." Methinks this doctrine would have been as 
 safe and as useful, had he taken in that of the apostle (I can 
 do all things through Christ's strengthening me ; by the grace of 
 God I am what 1 am ; not I , hut the grace of God which was 
 with me ; and that of our Saviour, without me ye can do no- 
 thing.) He goeth on <; * be not frighted out of your diligence* P. 333. 
 M in the discharge of yoar duty, by any tragical, but ground- 
 •' less complaints of man's inability to obey the will of God ; 
 *' Use all diligence to be perfect, as your Father zchich is in hea- 
 " ten is perfect, knowing that it is your duty to do this, and 
 " entirely in your power." Here is not the least mention of 
 God's help ; and indeed it is but rarely that is taktn notice of 
 by writers of this stamp. The reason of which I apprehend 
 
24 
 
 OF MEDITATION - . [CHAP. II. 
 
 that I have his presence and help with me, mor- 
 tifying rm corruption, governing and sanctify- 
 
 to be, not that they deny all supernatural assistance in reli- 
 gion, and all concurrence of God's Spirit; but, they take it 
 lor granted every man has this, and consequently we are con- 
 cerned only to exert our own powers, without troubling our- 
 selves about power from on high. 
 
 Elsewhere he speaks more directly to the purpose, discoursing 
 on that text, Matt. iii. 15. It becomtth Us tn/uf/it all righte- 
 
 P. 127. ovsness. His iirst observation i 1 -, " That whatever is meant by 
 " this righteousness, it is most certainly something, which is 
 " in our power, and what we ourselves may do and perform ; 
 " not that I would have it believed, that we are absolutely in- 
 f* dependent and self-sufficient. These are undoubtedly pro- 
 " peities which belong only to an Uncreated Being ; neither 
 " would I be understood to say, that we enjoy the full use of 
 " all oui natural powers and faculties without controul ; and 
 »' that we are able to use them as we please, without being 
 " Under any restraints, if our Creator should see lit to lay us 
 " Under them. Neither yet would I be understood to say, 
 " that we are able of ourselves, and by those natural power* 
 " God has given us, and which therefore are called oar*, with- 
 " out any assistance from superior beings, to do all that is 
 " needful for ourselves, and tully perform the several parts of 
 " our duty ; for we know that t/ic Spirit Aelpeth our infirmities, 
 " Rom. viii. 26". And God has promised, Ezek. xxxvi. 26, 
 " 27, A new heart will J gvoe y'oit, &et. All these things, how- 
 '* ever, are out of the present consideration, and the righteous* 
 
 P. 129. " nc8S spoken of in the text, must be something which (whe- 
 u thcr of ourselves independently, or by the alone force of 
 f those natural powers wo have received from Cod, or by any 
 " supernatural assistance, is nothing to the present case, but it 
 " must be something which) is by some nuaiis or other cn- 
 •' tirely in our own power." He ados in the same page, " I 
 " do not deity but the things included ill this term righto 
 " ness, may be what we need, the enlightening, and quickening 
 " influence of the Spirit of God, to enable us to perform; but 
 " still you should obs> rve, that the text, and all other passages 
 " which pfeK US to the p< rfOf mance of our several dulus, sup- 
 *' pose them to be, by all necessary assistances, brought into 
 " our power, and consider them in that view only, without 
 i' any regard to those assistances." I readily grant part of 
 
SfcCT. IX.] OF MEDITATION. 25 
 
 ifig my passions, directing me in my difficulties, 
 enlarging nle in all acts of worship and inter- 
 course with heaven ; rendering me free, expe- 
 dite and cheerful in religion, and ready to every 
 
 what is here asserted, (viz.) that our several duties are, 
 brought into our power by all in cessary assistances, but cannot 
 think we should consider them in that view only without any 
 regard to those assistances. I reckon that, when we address 
 ourselves to any duty, we should consider it as a work to he 
 done by God's help, and actually depend upon, and look up to 
 him tor his help ; without which dependence we have no rea- 
 son to expect the necessary assistance. The Dr adds, " they 
 *' (divine assistances) being no part of our duty, nor falling 
 '* any farther under our concern than as they discover the 
 " great goodness of God towards us, and serve to encourage 
 " us in the performance of his commands : What God designs 
 " shall be done for us, by any other superior beings, lies upon 
 " them, not upon us to do; and no doubt they will perform 
 " all his will ; and the work of the Spirit may be safely left to 
 *' himself to do, who will perforin all his own workings and 
 *' operations, at such times, and in such a manner as the great 
 " goodnsss and wisdom of God, the Father shall direct." I 
 apprehend something is wanting here by way of supplement 
 and explication, if not connection. Divine assistances are, no 
 doubt, God's own work, but it is our duty to ask them : and 
 we have, I think, a farther concern with them than to consi- 
 der them only as di:>coveiies of God's goodness. We are con- 
 cerned to depend upon them, pray for them-; not to forfeit 
 them, and deprive ourselves of them; concerned to inquire 
 whether we have them or not, and to endeavour to secure them 
 with us in all our occasions. J entirely agree with what is far- 
 ther said, " That we not only may, but outfit to have our 
 " hope in, and dependence upon his gracious and powerful 
 " assistance, which he will undoubtedly afford so far as is 
 " needful for us, and which it becomes us, and is our duty to 
 <l ask of God fervently in our prayer, with a firm faith and 
 *' confidence in him." But I reckon it is not sufficient that 
 we ask this in general, and conclude that God will certainly 
 and constantly grant it; and that the work of the Spirit may 
 be safely lett to himself, as he expi esses it, if that means that 
 there needs no endeavours on our part to engage him to work, 
 or that the general help promised to good men is all they may 
 
26 OF MEDITATION". [CHAP. IT. 
 
 good work. For these purposes God has pro- 
 mised, and giyeth his Spirit ; and as the Chris- 
 tian expects the blessing, so he experiences the 
 enjoyment, and can clearly discern whether he 
 lias, or wants it. Lord, favour me herein ! In 
 this lies the peace, joy, and triumph of the 
 Christian life. May 1 thus walk in the light of 
 tii}' countenance. 
 
 nthlv. It is certain there is a consistency 
 harmony between the Spirit's help and our en- 
 deavours: These are always in conjunction. 
 The Spirit's help does not make our endeavours 
 unnecessary ; nor are our endeavours sufficient 
 without his help ; there is a concurrence of 
 both. We are not therefore to sit still in stu- 
 pidity and sloth, as if we could not move or 
 act in religion, without some extraordinary su- 
 pernatural excitation. In short, all the duties 
 of religion are our proper work ; and the assist- 
 ance of the Spirit of God is so far from being 
 an excuse for the neglect of them, that it is 
 the greatest encouragement to them and in 
 them. Work out your 01171 salvation re/7// fear 
 and trembling ; for it is God that Xiorketh in j/ou 
 both to will and to do of his oxen good pleasure. 
 We are therefore to work, because God worketh 
 in us; that is, he assists us in our work. He 
 works with us, and we work through him and 
 by him ; not merely as his instruments, but as 
 
 expect. I suppose a constant concurrence of the divine Spirit 
 necessary to the performance of our respective duties; that 
 this good men are to unit and pray for, that they may know 
 when they have it, and when they have it not ; and that upon 
 .•i present* actual concurrence and assistance of the Spirit, 
 their ability and sufficiency for every duty depends. 
 
SECT. IX.] OF MEDITATION. 2? 
 
 proper agents, moving and acting under his 
 conduct and influence : hence that of the epos- 
 tie, I laboured ; yet not I, but the grace of God 
 that teas with me. Attend, O my soul ! to thy 
 duty in the whole compass of it, I am to 
 believe, repent, obey, and work out my salva- 
 tion, looking up to heaven for grace and 
 strength. I would endeavour and exert myself, 
 as if all was to be done by my own power, and 
 at the same time depend on God, and on his 
 grace, without which I have no power. 
 
 5thly. I take it for certain, that as the Spirit 
 is given, in different measures, to different 
 persons, so this difference very much depends 
 upon their different conduct in religion, and the 
 different use and improvement they make of 
 the Spirit's help. What God may do, by spe- 
 cial vouchsafement and favour to some persons, 
 I am not now inquiring ; but do suppose that 
 good men have more or less of the Spirit, of his 
 gifts, graces and assistances, according as they 
 cany towards him. To him that hath shall be 
 given, and he shall have more abundance ; bid 
 whosoever hath not (i. e.) does not rightly use 
 and improve what he has, from him shall be 
 taken away, even that he hath, Matt. xiii.. 12. 
 The diligent hand here maketh rich. The 
 more humble, watchful, prayerful and circum- 
 spect the Christian is, in his life and behaviour, 
 the more he shall abound in the fruits of the 
 Spirit, in his gifts and comforts ; but if he 
 grow secure, careless and slothful, indulging 
 to the works of the flesh, and by bitterness, 
 wrath, anger, or any other allowed sinful liber- 
 ties, grieve the Spirit of God, he may expect, 
 as a punishment of his folly, his withdrawing. 
 
28 OF MEDITATION. [ciIAF. IT. 
 
 6thly. All who enjoy the gospel, have reason 
 to expect the necessary assistance of the Spirit. 
 Our heavenly Father will give the Holy Spirit to 
 them that ask him, Luke xi. 13. to all that ask 
 him. Nor must it be said that we ca iota.sk 
 aright. No doubt we are capable oi 
 ing as is required, and made the condition of 
 receiving ; otherwise here was a promise and 
 no promise ; a promise to moot us rather than 
 encourage us. I do not pretend to solve all 
 difficulties here; but the notions God lias 
 taught us to entertain of himself, of his justice, 
 wisdom, merer and goodness; the declarations 
 he has made of himself in his word, assure us, 
 that he will not, does not lay our salvation upon 
 things out of our own reach : Whatever weak- 
 ness, impotency and inability we are under by 
 reason of the fall, a sufficient remedy is pro- 
 vided through a Mediator. And when God 
 has appointed us so many duties, all tending 
 to our advantage, and promised to assist us 
 therein, and to give his Holy Spirit to them 
 that ask him, we must conclude these duties 
 are possible, and that the necessary assistance 
 shall not be denied ; otherwise we make him a 
 hard master, reaping wfiere he has not sown, 
 and gathering where he has not strowed. In 
 short, none shall perish for want of necessary 
 
 -istance on God's part: None can justly say, 
 though they sinned they could not help it ; nor 
 shall be able to say in hell, that though they 
 are damned t]n?y could not help it : Such a 
 plea would afford a relief the place of torment 
 does not admit of; would cool the tongues of 
 the damned, and, in a great measure, quench 
 
 ■ flames ofthebui. ike. All there will 
 
SECT. IX. 3 OF MEDITATION. 29 
 
 be convinced, that God was real, not only in 
 his threatening^ but in his promises of grace 
 and help. And this conviction will render 
 them utterly defenceless, fill them with silent 
 horror ; and when under the just sentence of 
 God, leave them for ever speechless, Matt, 
 xxii. 12. 
 
 7thly. The Christian, by reason of the assist- , 
 ance of the Holy Spirit, is furnished and ena- 
 bled for his duty, in the whole compass and 
 latitude thereof. / can do all things, says the 
 apostle, Ihil. iv. 13. He adds indeed, through 
 Christ st 'engthening me ; but then it is implied 
 that Christ did strengthen him ; and he is ready 
 to afford the same strength and sufficiency of 
 grace to every Christian that depends upon 
 him, and seeks to him : Not but that a good 
 man may be under present inability, through 
 the withdrawing of God's Spirit; he may want 
 courage, wisdom, zeal for this oi\that duty that 
 lies before him ; want life and flame to perform 
 his devotions in a suitable manner : God will 
 have us constantly to depend on himself, and 
 not trust to a supposed general help, or a pro- 
 vision and stock of habitual grace.. In the 
 mean time ail the Christian's duty is made not 
 only possible, but easy and successful to him, 
 through the concurrence and co-operation of 
 the divine Spirit : And if he wants this help, 
 it is because he forfeits it, or does not seek it : 
 God mill give the Holy Spirit to them thai ask him. 
 
 8thly. I think it certain that good works, or 
 our sanctification in heart and life, are the end 
 of all the Spirit's operations and help. / m 11 
 put my Spirit within you, and cause you to m 
 in my statutes, and ye shall keep my judgme . 
 and do them i Ezek. xxxvi. 27. All the Spirit's 
 
SO OF MEDITATION. [CHAP. li. 
 
 gracious influences refer to this, and center in 
 this, that we might be excited to our duty, 
 and enabled to discharge it ; might be effec- 
 tually taught to deny ungodliness and worldly 
 lusts, and live soberly, righteously, and godly 
 in this present world ; that we might cleanse 
 ourselves from all filthiness of flesh and spirit, 
 perfecting holiness in the ft or of the Lord. In- 
 deed the promoting our holiness and obedience, 
 the refining our natures, and conforming them 
 to the nature of God, is the great end of all 
 God's designs, and acts of grace and favour 
 towards the church ; and particularly of the 
 glorious scheme and plan of redemption by the 
 Lord Jesus Christ. He gave himself for the 
 church, that lie might sanctify and cleanse it, that 
 he might present it to himself a glorious church, 
 not having spot or wrinkle, or any such thing , 
 hut that it shoidd be holy, and without blemish, 
 Eph. v. 25, 26, 27. He gave himself for us, 
 that he might redeem us from all iniquity, and 
 purify unto himself a peculiar people, zealous of 
 good works, Titus ii. 14. For this he lived, 
 preached, and died a victim ; for this he pro- 
 mised, and sent his Spirit. I cannot therefore 
 understand what they mean that speak of good 
 works in such terms of diminution, as some 
 do ; as if they were of necessity in religion, 
 and had no influence on our present, or future 
 happiness ; when really, if they be left out of 
 it, relieion itself is a mere name. We must 
 be careful indeed not to ascribe to our holi- 
 ness, obedience and good works, an influence 
 which does not belong to them, as when we 
 set them in Christ's stead ; depend on them 
 for Christ's stead ; depend on them for that 
 merit and virtue, which is proper to his righ- 
 
SECT. IX.] OF MEDITATION. 31 
 
 teousness and meditation : In the mean time 
 we must be equally careful not to substitute 
 Christ's righteousness in the place of our own, 
 and depend singly on what Christ has done for 
 us, without attending to what he requires 
 should be done by ns. This is an error of 
 the most pernicious consequence ; the worst 
 heresy, I reckon, that infests the Christian 
 church ; what tends to make void the law of 
 God ; cancel the unchangeable obligations we 
 are under to our Creator ; slur the office of 
 the blessed Spirit ; subvert the design of the 
 gospel, and of all religion, and ruin the souls 
 of men : Certainly holiness, notwithstanding 
 present blemishes and imperfections, is the 
 greatest excellency we can aspire after and 
 attain to in this world. And we must be so far 
 from making light of it, and neglecting it, 
 under a pretence of renouncing our own righ- 
 teousness, that we are to hunger and thirst after 
 it. It is, in short, the image of God restored* 
 the issue of the father's love, of the son's me- 
 ditation, the product of the divine Spirit, the 
 dignity and improvement of our nature. And 
 as it stands in near connection with heaven 
 now, when complete, it will be a chief jewel 
 in our crown, and chief ingredient in our hap- 
 piness for ever. O my God ! grant me thy 
 Spirit, as a Spirit of grace, sanctifieation and 
 holiness ; make me rich in good works ; help 
 me to abound in all the fruits of righteousness, 
 that I may be all glorious uithiri, and have a 
 clothing of "drought gold, a raiment of needle- 
 work. Grant me all the graces of thy Spirit, 
 in greater strength, lustre and brightness, and 
 I shall not envy the worldling other ornaments 
 and riches. 
 
32 OF MEDITATION". [CHAP. II. 
 
 9thly. Whatever darkness men of a disputing 
 humour may involve these subjects in, the fore- 
 mentioned particulars appear to me so clearly 
 founded on scripture, and so agreeable to the 
 scheme of Christian divinity, I may add of 
 Christian experience too, that I will not easily 
 give them up, upon every little cavil or ob- 
 jection, that may be raised against them. Upon 
 the whole, there are two conclusions I am fully 
 established in the belief of, and which indeed 
 comprehend the substance of what has been 
 said, (viz.) 
 
 That all our success and attainments in religion 
 must be ascribed to the assistance of God's Spirit; 
 and all our misa s to our oxen sinful neglects. 
 
 That every man's satiation is of grace j and 
 ever?/ man's damnation of himself 
 
 The Soltloquy and Prayer. 
 
 vJ My soul ! wait on God for all needful sup- 
 ply and help of his Spirit. I have his promise 
 Ibr this, and may be secure of the perform- 
 ance, if I do not myself put in a bar in the 
 way, by despising the blessing, or neglecting 
 the appointed means for obtaining it : lie will 
 give the holy Spirit to them that ask him ; which 
 includes a sufficiency of assistance, power and 
 grace for all my occasions : And this, it may 
 be, is intimated by the different expressions 
 the evangelists make use of, when they relate 
 Christ's discourse about this matter: He mil 
 give, says Luke, t irit to litem that ask 
 
 him, Luke >:i. 13. Matthew p. vii. 
 
 1 1 . He will give good things to them that ask 
 kin:. God's : virtually all good things j 
 
SECT. IX. j OF MEDITATION". ?,Z 
 
 if I have that, I shall want nothing necessary 
 for the life and comfort of my soul, and for the 
 successful management of my Christian work. 
 Not that I have warrant to expect all the gifts 
 and graces, and all the measures thereof some 
 may have ; particularly not such as respect this 
 or that office, I am not called to discharge ; 
 or any special services or difficulties I am 
 not called to : However, I may confidently 
 expect grace sufficient for me ; an anointing 
 answerable to all my occasions, and conducing 
 to my greater establishment and comfort in 
 religion. And for this, O my God ! I would 
 constantly supplicate before thy throne ; ask- 
 ing, seeking, knocking, and by such an impor- 
 tunity, as shews a high value for the blessing, 
 labour to obtain it. Lord ! favour me herein : 
 Vouchsafe me thy Spirit, and all the good tilings 
 comprehended in that gift, and I shall rejoice 
 and triumph in them, more than in all riches, 
 than in the peculiar treasure of kings and pro- 
 vinces. And among the rest of the privileges 
 I enjoy, by thy good Spirit, may I have his 
 special conduct in the greatest affairs of my soul j 
 be led by thy Spirit in the ways of righteous- 
 ness and peace : It is my encouragement to 
 consider that Christ's sheep hear his voice and 
 follow him, John x. 27. And a stranger they 
 mil not Jbllow, ver. 5. They will not follow 
 a stranger to perdition, and so as to desert 
 Christ. The Spirit of wisdom and revelation, 
 that dwells in them, will be their monitor, 
 guide, and safety. Lord ! take me under this 
 powerful protection ; preserve me from all hurt- 
 ful errors, from every false way : Leave me not 
 to the pride, vanity, and treachery of my own 
 heart; to the subtilty and wiles of deceivers, 
 
 D 
 
84* OF MEDITATION. [ciIAF. [?. 
 
 whether evil men, or evil spirits ; to the in- 
 juries, delusions, and snares of a wicked world : 
 .Be thou my shield and guardian : Grant me 
 the shechinah of thy Spirit : May he dwell in 
 me as my strength and defence, my light and 
 my glory. 
 
 Of a Religious, Devout Temper. 
 
 Tenth J[ here are many ways in which a religious 
 r temper discovers itself. In general, in a con- 
 
 stant and sincere respect to God's commands, 
 and an endeavour to stand complete in all his 
 will ; exercising ourselves always to have con- 
 sciences void of offence, both towards God and 
 towards man. This is the great criterion and 
 mark of true religion, the general province of 
 it, as I may say ; hut then the particular mani- 
 festations of it arc various ; and, it may be, in 
 nothing does a religious turn of mind app 
 more than in a constant, serious acknowledgment 
 of God in all his providences, and in a devout 
 intercourse, and converse with him therein. Here 
 lies the distinction between one sort of men 
 and another, the sanctified, and the profane ; 
 the good and the bad ; the devout and carnal; 
 that the one overlook God in every thing, and 
 the other have their hearts, minds and affec- 
 tions tilled with him, almost in every thing, 
 (t would be surprising, was it not common to 
 observe, into what a woful forgetfulness of God 
 the greatest part of mankind are fallen. They 
 live without God in the world ; God is not in 
 all their thoughts: Though in him they live, 
 move, and have their being ; in his hand is their 
 life and breath, and his are all their ways ; yet 
 
SECT. IX.] OF MEDITATION. 35 
 
 they have no sense of God on their minds, but 
 pass days, weeks and months, without one 
 serious thought, or acknowledgment of God : 
 And even when he discovers himself in special, 
 signal providences ; threatening, smiting, de- 
 livering and saving, their insensibility remains ; 
 they are still the same stupid, unthinking crea- 
 tures. 
 
 I have been sometimes affected with some 
 passages in the life of a grave and serious man: 
 Giving an account of his former sinful course, 
 he often remarks, among other vilenesses, how 
 entirely he neglected God in all his providences, 
 " All this while, says * he, I never sought to*Mr7W 
 " God, no, not so much in a formal manner ,* € b _ Llfe * 
 " either for the obtaining any good thing, or^' 
 " the removal of any evil/ 5 though he was in 
 a foreign country, and exposed to all manner 
 of temptations and dangers. When he came off 
 the seas, upon his return home, he takes no- 
 tice, he never returned God thanks for his pro- 
 tection, nor once considered that God con- 
 ducted and preserved him. And afterwards, 
 being upon another voyage, coming from Por- 
 tugal to England, after a wicked course of liv- 
 ing for some years, he saith of himself, " I 
 " had then no thought of God, my soul, of 
 •' heaven or hell ; but without the least sup- 
 " plication to God for the pardon of the sins of 
 " my wicked life there, or for a safe convey- 
 " .ance to my own country, I went to sea, 
 " where we met with great winds and stormy 
 " weather ; yet, though my danger was great, 
 " I never ottered to God a request, either to 
 " protect me, or put a period to the raging 
 " tempest. When we were safely landed, 1 
 " was nothing affected with the mercy, but 
 
 D 2 
 
36 OF MEDITATION. [ciIAP. if. 
 
 " presently fell to the repeating of my former 
 " sensualities. I arrived on Saturday ; the 
 " next sabbath was the first, which for almost 
 " three years I had any opportunity of attcnd- 
 " ing the public worship of God upon. On 
 " this day I was exceedingly profane, as here- 
 " tofore I had been : Indeed I went to the 
 " church, heard a sermon, presented my body, 
 " but neither by a thought in my mind, nor 
 P.2S, 24-," by a billet in the congregation, did I make 
 25. « an y acknowledgment to God of his granting 
 " me a safe arrival." I mention this as not 
 any thing extraordinary, only as an example 
 of what is acted over and over again, by thou- 
 sands and millions continually. It is the com- 
 mon case of carnal, irreligious minds. Men 
 eat and drink, go to bed and rise ; pass through 
 dangerous diseases, perils by land, and perils 
 by sea ; are in deaths often, and yet never own 
 God in any thing. If they have learned a few 
 forms of good expression, as God be thanked, 
 &c. there is nothing of religion and true devo- 
 tion in them, but they are matter of mere form. 
 Whereas, on the contrary, no sooner does reli- 
 gion take place in the soul, and men are brought 
 under the influence and power of it, by an ef- 
 fectual touch of the Divine Spirit, but their 
 eyes are open towards God : And as religion 
 prevails in the soul, a sense of God prevails 
 also. They eye his authority, own his provi- 
 dence, and endeavour to converse with him 
 therein : And according as this temper is more 
 or less predominant, they are more religious. 
 
 I bless thee, () my God ! for any experience 
 1 have of thy grace and salvation in this re- 
 spect. That thou hast delivered me out of 
 t state of darkness, insensibility and death. 
 
sect. IX.] OF MEDITATION. 37 
 
 in which so many lie, wholly alienated and 
 estranged from the life of God : That thou 
 hast opened my eye that I see thee, and dis- 
 posed my heart to own and worship thee in all 
 thy dispensations. Help me to attend to this 
 more and more : May I be under more pow- 
 erful impressions of thy hand ; have a deeper 
 sense of thy perfections and excellencies, and 
 more clearly discern the traces of these in all 
 thy ways and works. Thy providence is uni- 
 versal, extending to all persons, things and 
 events. Thou hast prepared thy throne in the 
 heavens, and thy kingdom ruleth over ail, Psal. 
 ciii. 19. Not a sparrow falls on the ground 
 without our heavenly Father, and the hairs of our 
 head are all numbered? Matt. x. 29, 30. Lord, 
 teach me to believe, reverence, and resign to 
 thy providence in every event, and devoutly 
 converse with thee therein. I would humbly 
 resolve to do so ; help me by thy grace par- 
 ticularly ! 
 
 I would own and adore thy hand in common 
 providence, in daily life and safety, Acts xvii. 
 28. In daily supplies of food ; would ask day 
 by day my daily bread, Matt. vi. 11. depend- 
 ing upon thee for thy blessing therewith ; for 
 man liveth not by bread alone ; but by every 
 word that proceedeth out of thy mouth, Dent. viii. 
 3, I would acknowledge thy hand in my pro- 
 tection every night, in the refreshment and 
 comfort of sleep ; and when I commit myself 
 to my bed, commit myself to thy care. I will 
 lay me down in peace, and sleep ; for thou only 
 malcest me to dwell in safety, Psal. iv. 8. When 
 I awake, may I be still with thee, Psal. exxxix. 18. 
 
 I would own thy providence in my outward 
 prosperity, and bless thee that thou causeth 
 
38 OF MEDITATION. [CHAP. II. 
 
 thy candle to shine on my tabernacle : Bless 
 thee for success in my affairs ; for the counte- 
 nance of my friends, and that thou maJtest my 
 enemies to be at peace with me : I would always 
 first seek thy kingdom and righteousness, and 
 be thankful that these things are, in any mea- 
 sure added, to me. 
 
 I desire to own thy providence in my adver- 
 sity; knowing that affliction comet h not forth of 
 the dust, neither doth trouble spring out of the 
 ground^ Job v. 6. They are no casual produc- 
 tions, no accidental things, but the appoint- 
 ment and disposal of a wise providence : HeJp 
 me to resign to thy sovereignty therein ; to 
 receive them with calmness and complacency ; 
 to lie at thy foot, look upwards, do obedience 
 and worship. It is, if need be, that I am in 
 heaviness, through manifold temptations. Thou 
 hast the management of every rod ; the matter, 
 manner, measure, continuance, and all the cir- 
 cumstances of my trials are from thyself. I 
 would not therefore rudely object against thy 
 proceedings, charge God foolishly ; but be 
 dumb) and not open my mouth, because thou hast 
 done it. I approve, O Lord, thy discipline, and 
 rejoice I am in the hands of my heavenly Fa- 
 ther, and in the assurance thou hast given me, 
 that all things shall work together Jbr my good, 
 Rom. viii. '28. Nor would I be so solicitous to 
 have the rod removed as sanctified. Lord, take 
 thy own method with me ; and if this rebel of 
 a false heart murmur and clamour, impute it 
 not to me. I deliberately consent to thy go- 
 vernment : Not as 1 will, but as thou wilt. Hie 
 7/rc, hie seca, mo Jo in aternum percas. Guide 
 me by thy counsel, and afterwards receive me 
 to glory. 
 
SECT. IX.] OF MEDITATION. 39 
 
 I would own thy providence in any severe 
 strokes of it : If thou givest a thorn in the flesh, 
 sendest a messenger of Satan to buffet me, triest 
 me in any of my dearest enjoyments, I would 
 submit to thy hand, and say, good is the word 
 of ike Lord. If this be necessary to keep me 
 from being lifted up above measure ; to humble 
 niv heart and rectify my frame ; I desire to kiss 
 the rod, and adore the wisdom and grace of 
 thy conduct. Blessed is the man xcliom thou 
 chastenest, and teachest out of thy laic, Psal. xciv. 
 1 2. I envy not the ease and prosperity of any 
 in the way of sin and death ; the triumphing of 
 the wicked is short, and the joy of the hypocrite 
 but for a moment, Job xx. 5. 
 
 I would own thy providence in public affairs, 
 those of the nations of the world, in all their 
 changes and revolutions, as knowing they are 
 conducted by a wise and steady hand, and 
 shall answer the purposes of the great Lord of 
 all, and constitute part of his glorious scheme 
 in the government of the world. Let not the 
 wicked lift up their horn too high, and speak 
 with a stiff neck ; for promotion cometh neither 
 from the east, nor from the west, nor from the 
 south ; but God is judge, he putteth doivn one, 
 and setteth up another, Psal. lxxv. 5, 6. The 
 Most High rulelh in the kingdom of men, and 
 giveth it to whomsoever he will, Dan. iv. 32. 
 Whatever projects men may form for them- 
 selves, the Almighty Sovereign of the world is 
 still carrying on his own wise and great designs: 
 He is God, and there is none else, declaring 
 the end from the beginning, and from the ancient 
 times, the ihings are not yet done, saying, my 
 counsel shall stand, and, I xvill do all my pleasure, 
 Isa. xlvi. 9, 13. May I not therefore be afraid, 
 
40 OF MEDITATION". [dlAP. II. 
 
 though the earth be removed, and the mountains 
 cart in the midst of the sea ? I will wait, O Lord, 
 for thy salvation. I would own thy providence 
 in the affairs of thy church ; in its oppressions, 
 persecutions, apostacies, deliverances and en- 
 largements ; in the rage of enemies ; in the 
 animosities, feuds and weaknesses of friends ; 
 in the affairs of my family and relations ; in 
 the comfort thou givest me in some, in the dis- 
 appointment I meet with in others. I would 
 view all these things with a calm, composed 
 mind, endeavouring to attend my own part, 
 that is, my duty, and leave the rest to God. 
 T!ie Lord is righteous in all his nays, and holy 
 in all his works. 
 
 I would own thy providence in my religious 
 affairs ; would daily ohserve my heart, temper, 
 and frame, miscarriages and infirmities, dis- 
 couragements, darkness and fears ; mark thy 
 withdrawings ; bless thee for thy presence, con- 
 duct, and help : And daily make thy peace 
 with thee through the Mediator. 
 
 O my soul ! here employ thy devotion : Thus 
 walk with God, and maintain a serious inter- 
 course with him in all his providences ; in 
 stated, common providences, in special, occa- 
 sional providences ; exercising such graces as 
 answer the several dispensations of God to- 
 wards thee. Lord, work up my mind to this 
 temper and frame ; teach me an habitual de- 
 pendence upon thee ; a cheerful submission to 
 thee ; a holy complacency in all thy ways : Let 
 thy nill be done on earth, as in heaven. I resign, 
 O Lord, to thy future conduct, and would be 
 ready to receive cither good or evil at thy 
 hand ! Order the whole state of my affairs for 
 the best j and I would ever esteem that be^K 
 
SECT. IX.] OF MEDITATION - . 4"1 
 
 which is best for the soul, best for ever- 
 lasting. 
 
 Of the special conduct of Providence. 
 
 Prov. iii. 5, 6. Trust in the Lord with all 
 thy heart, and lean not to thy own un- 
 derstanding ; in all thy Kays acknowledge 
 him, and he shall direct thy paths. 
 
 It is the undoubted privilege of good men, Efacnth 
 that they are under the divine conduct, not s P ec " iie "- 
 only in the affairs of their souls, and that re- 
 spect religion directly; but in the affairs of this 
 world ; especially such as are most important, 
 and have the greatest influence upon their reli- 
 gious interests ; a good ??ian's steps are ordered 
 by the Lord, Psal. xxxvii. 23. Nor do they enjoy 
 only a common and general conduct ; such as 
 preserves them from certain ruin and destruc- 
 tion ; but they may expect, if they wait on 
 God for it, particular and special conduct ; an 
 immediate interposition of the hand of God in 
 their affairs : Pointing out to them the way of 
 duty and safety. This has been owned by 
 many eminent persons, of great sobriety in 
 religion, who have appeared as free, as any, 
 from the least tincture of enthusiasm. " Those 
 " that truly fear God, (says the renowned 
 " Sir* Matthew Hale) have a secret guidance* Contem- 
 " from a higher wisdom than what is barely potions 
 " human; namely, by the spirit of truth and'j" n ' land 
 " wisdom, that doth really and truly, but se- pv. I.' „ 
 " cretly prevent and direct them. And let no 30. 
 * man think this is a piece of fanaticism. Any 
 
♦2 OP MEDITATION". [ciIAr. II. 
 
 " man that truly and sincerely fears Almighty 
 " God : That relies upon him, calls i-pon him 
 " for his guidance and direction ; hath it as 
 " really as the Son hath the counsel and direc- 
 " tion of his lather : And though the voice be 
 " not audible, and the direction always per- 
 " ceptible to sense, yet it is equally as real as 
 " if a man heard the voice, saying, this is the 
 " wag, xcalk in it. And this secret direction 
 " of Almighty God is principally seen in mat- 
 " ters relating to the good of the soul ; but it 
 " may also be found in the great and moment- 
 " ous concerns of this life ; which a good man 
 " that fears God, and begs his direction, shall 
 " very often, if not at all times find." That 
 devout and holy man, Bishop Leigh/on, in se- 
 veral of his letters, that I have had an oppor- 
 tunity of perusing, by the favour of a friend, 
 often speaks of the special direction and con- 
 duct of God, as what good men may expect 
 in their particular affairs. Thus, writing to a 
 friend, that it seems had a matter of difficulty 
 before him ; " I know, says he, you will en- 
 " deavour to set yourself on as strong a guard, 
 " as you can, against the assaults you may 
 " meet with from divers well-meaning persons, 
 " but of weak understandings, and strong pas- 
 " sions ; and will maintain the freedom of your 
 " own mind both firmly and meekly. Our 
 " business is the study of sincerity and pure 
 " intention ; and then certainly our blessed 
 " Lord will not suffer us to lose our way for 
 " the want of light : We have his promise, that 
 " if in all our ways we acknowledge him, he 
 " will direct our paths." 
 
 I grant, there is no little difficulty in discern- 
 ing the divine conducting hand ; no little danger, 
 
T. IX.] OF MEDITATION. 41 
 
 in some tempera especially, of being imposed 
 upon, and mistaking a strong fancy of our own 
 for the voice of God : Yet undoubtedly, though 
 some may be deceived, all are not. God knows 
 how to do his own work, and preserve his ser- 
 vants from delusion : Sometimes I reckon the 
 conduct is less sensible. God leads us to our 
 duty through common means : As the advice of 
 friends,; the deliberation of our own minds ; 
 whereby we become determined this way or 
 that, without perceiving any special interposal 
 of providence ; and yet in this case we may 
 have the benefit of his guidance. God may 
 direct our friends to such advice as they give; 
 and if several advice, direct us which advice 
 to prefer and follow ; may gently lead our own 
 thoughts to this or that issue, Spc. Sometimes 
 the conduct is afforded with more clearness 
 and strength of divine lierht. I knew one who 
 had an affair before him, of much consequence 
 in his future life ; after a long consideration, 
 and no small solicitude, a sudden thought struck 
 into the mind ; which determined him at once, 
 in such a manner, that he could not but think 
 it was from God : And the same judgment he 
 continued to make of it afterwards. Sometimes 
 the person in suspense is directed to a text of 
 scripture, that contains a sort of a resolution 
 of the difficulty, which is set home with autho- 
 rity and special application to the present pur- 
 pose. Such as know nothing of these things 
 may laugh at them ; but good men will not be 
 laughed out of their comforts and dependence 
 on God : Frequently this special conduct and 
 determination from heaven is given gradually ; 
 some hints at one time, some at another ; and 
 as at different times, so by different means : 
 
** OF MEDITATION. [CHAP. IT. 
 
 Whilst the Christian is waiting upon God, and 
 looking- up to him, and is still wavering; in- 
 clining- first to one thing, then to another ; at 
 last God interposes by a special providence for 
 his help : And it may be by the ministry of su- 
 perior, invisible beings; his own good Spirit, 
 or angels : either, or both, suggests something 
 that preponderates, and determines him. But 
 whatever darkness or difficulty there may be 
 in the circumstances, the thing itself I reckon 
 certain, and what many Christians have expe- 
 rienced, I mean a special light and conduct 
 from heaven in their affairs. 
 
 1 do not suppose that all good men enjoy this 
 privilege ; much less at all times, and in all 
 their concerns : All indeed have the necessary 
 leading of God's Spirit, in the affairs of their 
 salvation, Rom. viii. 14. And this is what we 
 should be most solicitous about : 13nt the pecu- 
 liar special conduct I am now speaking of, is 
 ordinarily vouchsafed to more eminent Christians; 
 to such as are most observant of providence, re- 
 signed to it, and dependent upon it ; tosuch as 
 are most devout and prayerful : It is usually 
 granted upon much serious supplication, and 
 upon special occasions ; in this or that more 
 important turn or difficulty of life, wherein the 
 Christian's duty, usefulness and comfort is \ 
 much concerned ; I may add, in which also the 
 credit and interest of religion may be concerned. 
 In such cases, I doubt not, persons of a more 
 religious, devout temper may have, and often 
 have a special conduct from above. 
 
 I adore thee., O mj God ! for any instant 
 have experienced of thy kindness and favour in 
 this respect. () my soul! still wait on God; 
 live in a constant humble dependence upon 
 
SECT. IX*] OF MEDITATION. *4£ 
 
 him. Trust in the Lord xcith all thy heart, and 
 lean not to thy orcn understanding. Thou canst 
 not see into futurity ; knowest not what ml! be 
 on the morrow, nor are fit to choose what should, 
 be. Leave all therefore in the hands of infinite 
 wisdom ; consult "the divine Oracle, and beg his 
 Urim and Thummim may be with thee : In all 
 thy ways acknowledge God, and he will direct 
 thy paths. Lord, I plead thy promise : Send 
 forth thy light and truth, let them lead me. 
 Lead me, O Lord, in thy righteousness, because 
 of my enemies and observers: Make thy way 
 straight before my face. 
 
 Of Contentment in our present State, and 
 Complacency in Providence. 
 
 Piiil. iv. 11. I have learnt in whatsoever 
 
 state I am, therewith to be content. 
 
 (jtloiuous was the attainment of this great Twelfth 
 apostle : He was not only submissive to the \\i\i Spcamai. 
 and appointment of God in every condition of 
 life, and state of things through which he passed, 
 but seems to have had a complacency therein : 
 All his concern was about his duty, and how to 
 comport with the providence of God in its seve- 
 ral phenomena and appearances ; leaving God, 
 without any solicitude on his own part, to dis- 
 pose of his outward affairs as he should please. 
 
 It is among the infirmities of mankind} that 
 they are generally desirous of change, and 
 something new : They would be in some other, 
 and as they think better state ; would have 
 something out of their state that they do not 
 
4 r,> I \ U. 
 
 e, and I king in it that they d 
 
 like. And this unhappy, and undutiful turn of 
 mi n no small une ( hu 
 
 apostle, n dent, conducted himself with 
 
 higher wisdom ; he had learnt, in whatever state 
 he -i,'.., to be content^ nol thai i tate was 
 
 perfectly the o himj He could not but 
 
 find a bi nsible difference bi i >d treat* 
 
 inert and bad in the world ; between the faith- 
 ful friendship of hit belovi d Titits, 2 Cor. ii. 1^. 
 2 ( !or. vii. 6. and the treachery and 
 of Demos and others, 2 77,//. iv. jo, 16, 17. be- 
 tween the goodness and kindness of Gaius and 
 O//.' ..w. John iii. I. 2 Tim. i. 16, 17, 18. 
 and the malice of dU vander the coppersmith, 
 " Tim. iv. 14. between the warm affection 
 
 I of ome he laboured an w , and their 
 after-coolm towards hii nd aposl 
 
 I, ( ;.ii. iv. 14, 15, 16. 2 < oj . 
 15. betwe< n pe ion, l>< d impri 
 
 ment, and liberty and freedom; between the 
 ions of the thin I the 1 horn in 
 
 Ii. If v should 
 
 I to him, ■ I im -I 
 
 with the lil e . and \ el \u d in 
 
 / // state to i te had an all- lufli- 
 
 • a r« ci< ncy ju God, and a sorl of ' self-sufficiency in 
 ■ I . own m nd, from di . ine pi inciplcs implanted 
 tin re ; l< th God, de« 
 
 from him, and live upon him ju all; i 
 
 ate without 
 n i l.'ii to rest in ii with 
 
 -i t of p i -. ure, i '■< o ing it a • what ( »od has 
 i - and app< 
 
 On ! endeavour for this 
 
 i m of mind ; :i dutiful, calm, di 
 vie ■ re j an holy contentment in everj 
 
SECT. IX.] OF MEDITATION. 47 
 
 state ; then nothing can come amiss to thee ; 
 every state will be safe, and in the main com- 
 fortable. Thou must learn it; learn it of God, 
 and therefore frequently apply to him by fer- 
 vent, importunate prayer for his teaching ; and 
 beg he would discipline, and form thy heart 
 thereunto. And as a means on thy part, often 
 set before thee such considerations, as may be 
 useful to promote such a temper, a full content- 
 ment in every state of things. Consider, 
 
 1st. That God governs the world, and has 
 the ordering of all affairs ; such as concern thv- 
 self in particular, as well as others : Nothing 
 tends more to quiet the mind, under all the 
 trials and grievances of life, than a firm belief 
 of divine providence : And as this is so fully set, 
 forth in the Bible, that glorious system, and 
 rule of his religion, the Christian has unspeak- 
 ably the advantage of others. The heathens 
 were miserably in the dark in this respect : 
 Some of the philosophers denied all providence ; 
 as the Epicureans : Indeed it is no wonder, that 
 they who thought the world was made by 
 chance, should think it might be governed so. 
 Aristotle is accused, as confining it to the hea- 
 vens above, and denying that it interposed in 
 human affairs : and even that sect (the Stoicks) 
 that were the most zealous asserters of provi- 
 dence, so restrained and limited it, as to leave 
 it of little use and comfort to mankind. Some 
 taught indeed, that there was a general provi- 
 dence, which watched over, and governed the 
 several species, and sorts of beings, but that it 
 did not extend to individuals or particulars : 
 Others, that went farther, exempted the lesser 
 concerns of men from the cognizance of provi- 
 dence. Hence that known saving, mentioned 
 
48 OF MEDITATION". [c'HAP. II. 
 
 in Cicero, magna arrant Dii, parva negligunt: 
 And, says the poet, non vacat exiguis, &c. They 
 thought the gods might superintend matters of 
 the highest importance, as the setting a ruler 
 over a nation, we will suppose ; but that they 
 did not interest themselves in the low affairs of 
 private families, and particular persons. And it 
 seems the best of them ascribed to virtuous and 
 good men a sort of self-sufficiency independent 
 of God and providence. Quid votis opus est, 
 says Seneca, turpe est Deos fatigere, fac tefadi- 
 cem : What occasion for importuning the gods, 
 and wearying them with your prayers and din ? 
 Take care of your own happiness yourself. 
 These were the principles of the people, that. 
 sat in darkness, and in the region, of the shadow, 
 of death : How uncomfortable they are, com- 
 pared with that scheme of providence laid down 
 in the Bible, everyone may discern. I, grant, 
 contentment was a subject very much laboured 
 by some of them, particularly the Stoicks : But 
 it is evident they wanted the true foundation of 
 it, (viz.") the knowledge of a divine providence, 
 superintending and governing all things. This 
 the Bible supplies with much advantage ; which 
 represents providence as running through the 
 world with a constant sovereignty and care. It 
 is universal, Psal. ciii. 19. Dan. iv. 35. Wise, 
 Isaiah xxviii. l 29. Righteous and //o/y, Psal. cxlv. 
 1 7- Merciful and good, Psal. cxlv. 8, 9. Pow- 
 erful, Dan. iv. 35. Isaiah xliii. 13. It is exer- 
 cise towards good men with special tenderness 
 and love, 2 Chron. xvi. 9. Psal. xxv. 10. Matt. 
 x. SO. Contemplate, O my soul ! this amiable 
 subjeel ; endeavour to be well established in the 
 belief of providence ; survey it in all its proper- 
 ties, and thou wilt rind it the most proper argu- 
 
SECT. IX.] OF MEDITATION. 49 
 
 rnent for contentment, and a constant source of 
 consolation. God lias right to govern the world, 
 all persons and things ; Ids is the kingdom ■ He 
 best knows how to govern it ; and whatever 
 censures short-sighted, foolish creatures may 
 pass upon his government, there is no flaw in it: 
 As for God, Ids way is perfect, Psal. xviii. 30. 
 
 2dly. Consider, whatever state thou art in, it 
 is by the divine providence : God has the or- 
 dering of it. Not a sparrow falls on the ground, 
 without him; the hairs on thy head are numbered, 
 Matt. xxix. 30. If Skimei curse David, it is be- 
 cause the Lord commanded him, 2 Sam. xvi. 10. 
 All the ingredients in thy cup, of every sort, 
 and all the variety of thy state, are from him. 
 Jjv his favour thy mountain stands strong ; he 
 hides his face, and thou art troubled : He turns 
 thy mo ur /ling into dancing; putteth off thy sack- 
 cloth, and girdeth thee with gladness,, Psal. xxx. 
 7, 11. However, second causes may concur, 
 and whatever guilt there may be in the instru- 
 ments of thy trouble, religion teaches thee to 
 look above them to the first Mover. Do this, 
 O my soul ! with that reverence of the autho- 
 rity and wisdom of God that becomes thee ; be 
 still, and know that he is God. 
 
 3dly. Consider thy present state may be best 
 for thee; if not most agreeable to thy inclina- 
 tion, yet most profitable to the soul. Hadst 
 thou the mixing of thy own cup, thou wouldst 
 soon destroy thyself. Were all bitter ingre- 
 dients taken out of it, it might be more pleasing, 
 but less wholesome. Such a cloud thou wouldst 
 have scattered, such a burden removed, and art 
 importunate that the thorn in the flesh might be 
 departed from thee : It may be the answering 
 thy petition would be the endangering the soul. 
 
 E 
 
50 OF MEDITATION. [('HAP. li. 
 
 O! resign to thy Cod fully, and without re- 
 . serve ; leave him to carve thy portion for thee : 
 His wisdom is infinite, he knows what is best, 
 and thou art assured of'liis faithfulness and love. 
 The hairs qf'lhy head are all numbered; all his 
 paths are mere// and trulji imto such as keep his 
 covenant and his testimonies, Psal. xxv. 10. 
 
 •itlily. Consider there is no state of present 
 tilings, how favourable soever, without an alloy. 
 There is a vanity and curse since the apostacj 
 in all our enjoyments ; and we do but deceive 
 ourselves, when wc expect so much relief as we 
 are apt to do, by this or that change. We find 
 something pinches, and makes us uneasy where 
 we are, and as wc are, and therefore are for 
 shifting, struggling to throw oft' the burthen"; 
 but this is to no purpose, and is no other than 
 the fruitless effort of men seeking rest here be- 
 low, but cannot find it : Wherever we fix our 
 tent, even though we could choose and form 
 our own circumstances, and repose ourselves 
 under the most pleasant gourd, some worm or 
 other would smite it, and make itwither. "I see/' 
 " says the excellent Bishop Leighton, " there 
 " is no place, city, nor country, valley nor 
 " mountain, free from that sentence, so early 
 " passed upon the earth for man's cause, thorns 
 tw and briars shall thou bring forth. But he that 
 "' is wel! shod, walks on the more safely, till he 
 " comes where there are none. But since I hat 
 " is not here, we are to use the greater cool- 
 " ncss and deliberation in our removes : If 
 " your present company be some way irksome, 
 " a greater solitude may be more so, eye." And 
 in another letter to the same friend ; "Thorns," 
 says he, " grow every where, and from ali 
 "things below ; and to a soul transplanted out 
 
 « 
 
Sect, ix.] of meditation. £1 
 
 " of itself, to the Root of Jesse, peace grows 
 " every where too, from him who is our peace; 
 " and whom we shall find the more to be so, 
 " the more entirely we live in him, by being 
 " dead to this world, to flesh and self, and all 
 " things besides him: O! when shall it bo?" 
 We shall still find something amiss in every 
 state, and if it be not our own fault, may find 
 comfort in any, (i. e.) in God, his covenant, 
 promises, 8$c. Nor is there so much difference 
 in point of real satisfaction, between one out- 
 ward state and another, as we mav imagine. 
 We complain of grievances in this or that situa- 
 tion ; we might find the same, or worse in ano- 
 ther : Nor can we flee from the vanity and vex- 
 ation there is in all things here below, till We 
 are quite beyond them. 
 
 5thly. Consider, that the present state, what- 
 ever it is, will soon come to a period ; will 
 change in course, and all the trouble of it ter- 
 minate with it. If thou hast not so pleasing 
 accommodations in thy inn, as thou desirest it, 
 it is but for a day or two and thou art gone ; 
 the fasliion of this world passeth away, 1 Cor. vii. 
 31. It is constantly passing, and will soon be 
 quite passed away, that it is not worth while to 
 be solicitous about a change. The present 
 fashion may serve for the present time, since a 
 new one is just ready to take place, which will 
 change no more for ever. O learn to moderate 
 thy concern about this world, and the transi- 
 tory things of it. The time is short, weep as 
 though thou weepedst not, rejoice as though thou re- 
 joicedst not. The next state, now at hand, is the* Bishop 
 only state that deserves and demands thy atten-^ 67 ^ "' 
 tion. " *What is this poor moment, and all J[J letters 
 " that concerns it, to the immense eternity that to a 
 
 E 2 friend. 
 
l5 ~ 01 MEDITATION. [ciIAP. II. 
 
 f wc believe? And how doth one serious 
 " thought of it shrink all aflairs, public and 
 " private, and all this present world into no- 
 " thing ? M hat have wc to think of, and when 
 " we meet to speak of, but that, till the blessed 
 " day come that shall let us into it ?" O I 
 oould I read aright that big word eternity, and 
 understand its awful sound, it would drown the 
 noise of thus world, and silence its clamours in 
 ray ears. Lord, help me to look beyond it ; to 
 withdraw my thoughts and affections from it; 
 to sit down calm and easy in my state ; espe- 
 cially since it is by thy providenee, and by thy 
 appointment : " Seeing our great Father's love, 
 " (says the same devout person, mentioned 
 " more than once before) descends to the or- 
 " dering the low concerns of our life, we were 
 " unwise and ungrateful not to observe him, 
 " and read the print of his blessed finger in 
 " them ; who hath made flies with so much art, 
 " and is truly magnus in minimis. Courage, it 
 " shall be well ! We follow a conquering gene- 
 " ral ; yea, who hath conquered already : Et 
 " qui seme/ vicit pro nobis, semper tineet in nobis." 
 Lord, I adore thy condescension and goodness, 
 that thou dost interest thyself so much in my 
 affairs ! JJliat is man, that thou art so mindful of 
 him ; or the son of man, that thou lisitest him ? 
 And what am I? a poor guilty worm ! and yet 
 thou carest for me, 1 Pet. v. 7. I would think 
 myself sufficiently happy, and sate under thy 
 care ; I desire not to usurp thy province, for 
 which I am altogether unfit, but repose myself 
 with a calm resignation, complacency and de- 
 light, under the protecting, conducting hand of 
 my heavenly lather. 
 
SECT, IX.] OF MEDITATION. 53 
 
 The Christ can's Daily Walk. 
 
 Pnov. xxiii. 17. fie thou in the fear of the 
 Lord all the day long. 
 
 1 he sacred writer of this book often assumes fhir- 
 the character of a father ; addressing; himself to teatfk 
 his catechumens or scholars, as Ms sons, chap. [/V mma - 
 8, 15. Chap. ii. 1. Chap. iii. 1. §c. Not that 
 we are to understand him, at least not chiefly, 
 as speaking to his own son ; but rather as a di* 
 vine teacher, who takes this title the better to 
 engage the attention and affection of his disci- 
 ples : In the mean time he delivers his counsels 
 and maxims in the name of God, the common 
 Father of mankind, and under the conduct and 
 inspiration of the Holy Spirit. Hence we find 
 the apostle, in the New Testament, quoting a 
 passage of this book in the usual stile, Prov. iii. 
 11, 12. applies it to believers under the gospel, 
 IJeb. xii. 5. So that it was not any particular 
 person whom Solomon calls son, to whom his 
 admonitions here are directed ; nor must they 
 be considered as the private advice of this great 
 and wise king, but as the counsel of heaven ad- 
 ministered by him. Thus we are to understand 
 him, when he says, be thou in the fear of the 
 Lord all the day long. 
 
 Tfajear of the Lord is often, in scripture, put 
 for religion: As Psal. cxi. 1. Prod) i. 7. Job 
 xxviii. 28. It is common to describe religion 
 by some eminent branch or grace of it ; espe- 
 cially if it be such as has an influence upon the 
 whole, and be a sort of a divine principle from 
 
54- OF MEDITATION. [CHAP. II. 
 
 whence the whole will flow : And of this nature 
 is the fear of God. It is not only a monitor to 
 our duty, but a principle of universal obedience : 
 and accordingly often stands for the whole of 
 it : So that to be in the fear of the Lord all the 
 day long, is to be religious all the day ; to act 
 according to the sacred rules and laws of reli- 
 
 gion. 
 
 And this includes in it such things as these ; 
 some just notions and apprehensions of God, of 
 his being, perfections and excellencies, PsaU 
 ix. 10. of his constant providence, inspection 
 and presence, Psal. xvi. 8. a regard to his autho- 
 rity, and to the rules of living he has prescribed. 
 Gen. xvii. 2. Luke i. 6. a reverence of him, and 
 subjection to him as governor, and a solicitude 
 not to offend him, or transgress his laws in any 
 thing, Gen. xiii. 18. Nehcm. v. 15. Jt implies 
 constancy and steadiness in our course : We are 
 to be in his fear all the day long. It implies a 
 serious acknowledgment of God in all our ways, 
 and in all his works and providences ; and is, in 
 a word, what the scripture so often represents 
 under the notion of walking with God. 
 
 Endeavour, O my soul ! to attend this ; set 
 the Lord always before thee ; carry religion 
 with thee in all thou doest ; let it mix with, and 
 govern all thy affairs ; bind the commandment 
 continually upon thy heart, tie it about thy neck : 
 When thou goc.st it shall lead thee; wlien thou 
 steepest it shall keep thee ; and when thou awakest 
 it. shall talk ivitli thee, Pro v. vi. 21, 22. Let reli- 
 gion accompany thee through all the occur- 
 rences of every day ; prescribe laws to thy 
 thoughts, affections, words and actions, and 
 conduct thee in thy whole behaviour. Lord, 
 help me by thy grace thus .to walk with thee ; 
 
SECT, IX. J OF MEDITATION*. 55 
 
 thus to be in thy tear all the day long: To 
 which purpose I would propose to myself the 
 following rules. 
 
 1st. I would resolve to begin every day with 
 God, and consecrate my first thoughts to him. 
 J I 'hen I awake, says the Psalmist, / am still with 
 thee, Psal. cxxxix. 1 8. Not only under his pro- 
 tection ; for so he was when asleep as much as 
 when awake ; but he was with him, as I sup- 
 pose, in the devout temper of his mind. I 
 would endeavour thus to be -with God, saluting 
 him with my waking thoughts, saying, w In thy 
 " hand, O Lord, is my life iand breath, I laid 
 " me down and slept, thou madest me to dwell 
 " in safety. I worship and praise thee, O thou 
 Cf preserver of men. I commit myself to thy 
 " future care ; keep me from the evil, help me 
 " in the duties of this day, make my way pros- 
 " perous, fyc." 
 
 2dly. As soon as conveniently I can, I "would 
 retire for sacred solemn devotion ; and would 
 take care, when nothing necessary prevents, 
 that this be my first work : Hereby the mind 
 may get a religious tincture ; be fortified 
 against temptation, and be better prepared for 
 duties and trials. My voice shall thou hear in 
 the morning, &c. Psal. v. 3. 
 
 Sdly. I would take the most proper time to 
 call my family together, and worship God with 
 them : In which I would always thankfully ac- 
 knowledge the mercy of God, in the preserva- 
 tion and safety of the family ; recommend my- 
 self and family to the divine conduct and bless- 
 ing, and bespeak his presence with me and 
 them in the business of the day. 
 
 4thly. I would apply myself to the duties of 
 my particular calling, and endeavour that reli- 
 
."G OF MEDITATION. [CHAP. II. 
 
 gion go hand in hand with me in all. Particu- 
 larly I would resolve to be diligent in my calling, 
 and as useful as I can m my station, Rom. xii. 
 12. And as the providence of God has set me 
 above the necessity of bodily labour, I would 
 improve that distinction and favour for spiritual 
 purposes ; spending more time than others have 
 at command, in reading, meditation and prayer; 
 in works of mercy and charity, in profitable 
 visits, tip. I resolve to be upright in all my 
 dealings, not to defraud or go beyond any man ; 
 remembering that God requires a just weight, a 
 just measure, and a just ephah. I would take 
 care not to encumber myself with too great a 
 multiplicity of business, lest that leave neither 
 time nor heart for the service of God. I desire 
 to consider one thing is needful; to seek first 
 the kingdom of God, and not to labour for the 
 meat that perishes, but for that which endures 
 to everlasting life : Religion, and what concerns 
 another world, is my great business, which I 
 would mainly intend, and set myself apart for ; 
 and only submit to the services of this world in 
 obedience to the appointment of God, and in 
 compliance with his providence, and the du- 
 ties of my station. I would consecrate my 
 common business to God ; undertake and ma- 
 nage my calling in his name and fear. I would 
 be sensible of the snares and temptations that 
 attend my particular calling, and guard against 
 them. Lastly, It shall be my care to intermix 
 serious thoughts with my secular business j to 
 set the Lord always hefore me, be often looking 
 up to him, refreshing myself with something 
 of heaven, whilst I am engaged in the affairs 
 of this earth. Lord, help me herein by thy 
 crace. 
 
SECT. IX.] OF MEDITATION. .57 
 
 5thly. I would endeavour to improve the 
 company my affairs may bring me into every 
 day, and conduct myself therein according to 
 the laws of religion ; he careful not to be the 
 worse for any company, and that no company 
 be the worse for me : To which purpose I would 
 take heed to my ways, that I sin not with my tongue; 
 would guard against much speaking, false 
 speaking, vain speaking, <§pc. Two things espe- 
 cially I would propose to myself: To abstain 
 from all hurtful converse ; and to aim at something 
 prof table therein : To abstain from hurtful con- 
 verse ; such as defiles the minds of men, or 
 wounds religion ; intrenches upon the honour of 
 God, and lessens the veneration due to sacred 
 things : Such as is hurtful to others ; to the re- 
 putation of those that are absent, or the charity 
 of those that are present ; as slander, backbiting, 
 fyc. I would take care not to provoke, or un- 
 necessarily grieve those I converse with ; as by 
 satyr and raillery ; by exposing and insulting 
 over their weaknesses and infirmities, or assum- 
 ing an undue superiority. I would here keep 
 in mind that rule, 1 Pet. hi. 8. Love as brethren; 
 be piteous, be courteous. I would also aim at 
 something prof table ; and not only let no corrupt 
 communication proceed out of my mouth, but that 
 which is good, to the use of 'edifying, that it may 
 administer grace unto the hearers, Eph. iv. 29. I 
 will speak of thy testimonies, says David, before 
 Icings, and will not be ashamed, Psal. cxix, 46. I 
 would not be ashamed of owning God and reli- 
 gion on proper occasions, but would watch op- 
 portunities, when in fit company, to introduce 
 something of religion, at least in occasional hints ; 
 making suitable remarks on such providences as 
 the conversation leads to ; now and then in- 
 
58 OF MEDITATIOX. fCHAP. II. 
 
 sorting a word of gentle admonition, or reproof 
 to a friend, as there is occasion. Grant me, 
 herein, O my God ! the zeal and prudence that 
 is necessary. 
 
 6thly. I would resolve in the refreshments of 
 the day, when I come to my stated meals, to 
 bring my religion along with me, and still be 
 in the tear of the Lord ; to observe the rules 
 of temperance and sobriety ; to beg a blessing 
 on my tbod, to return thanks, and be serious 
 in both : Mark viii. 6. Acts xxvii. 35. Whether 
 J eat or drink, or whatever I do, I mould do all 
 to the glory of God. Nor 
 
 7thly. Would I leave religion out of my di- 
 versions, but manage these also in the fear of 
 the Lord : To which purpose I woidd resolve 
 to use no diversions, but such as I may de- 
 cently beg a blessing upon : Would be cautious 
 in the choice of them, and not only avoid such 
 as are in themselves sinful, but such as are 
 full of snares, and do not comport with the 
 gravity of the Christian profession : I would 
 always use them with an eye to the proper 
 end they serve for, viz, an unbending the mind 
 for a time, and a relaxation from more severe 
 business, that I may come again to it with 
 greater life and spirit; I would use them for 
 the health of the body, the refreshing the 
 mind, and fitting me for a more cheerful ser- 
 vice of God ; and consequently I would spend 
 no more time in them than these ends require. 
 And with these, and the like cautions, [ reckon 
 diversions may not only be reconciled to reli- 
 gion, and made consistent with it, but made to 
 minister to it, 1 might say made exercises of it. 
 
 8thly. I would endeavour that my thoughts, 
 affections and passions be kept under the in- 
 
SfiCT. IX.] OF MEDITATION. -59 
 
 fluence of religion all the day long. Let not 
 thy heart envy sinners, but be thou in the fear of 
 the Lord. Religion, or the fear of God, will 
 not only restrain from gross, outward acts of sin, 
 but suppress sinful desires and motions within. 
 O my God ! all things are naked and open to 
 thy eyes ; thou searchest and knowest me ; knowest 
 my sitting down, and rising up, and understandest 
 my thoughts ajar off. Thou compasseth my paths, 
 and are acquainted with all my ways, Psal. 
 cxxxix. 1. §c. Help me to reverence thy pre- 
 sence : Darkness hideth not from thee, but the 
 night shineth as the day ; the darkness and 
 the light are both alike to thee : What passes 
 in the darkness of the mind is exposed to thy 
 view; thou readest the most retired thoughts 
 more certainly than others can the actions. I 
 would always set thee before me, at my right, 
 hand ; and not only speak and act, but think, 
 desire, §c. as under thy eye. 
 
 9thly. I would resolve every night to spend 
 some time in suitable exercises of religion ; to 
 make, at least, a short review of the affairs of 
 the day ; with such acknowledgments to God 
 in thanksgiving, confession, tyc. as the matter 
 requires. Nor would I be content to close the 
 day without some warm devotion, and a heart 
 affected with what has occurred in the course 
 of the day. 
 
 lOthly. I desire always to commit myself to 
 bed, and go to sleep with God upon my 
 thoughts : To which purpose, whilst undressing, 
 and preparing for rest, I would entertain myself 
 with serious reflections and ejaculations ; en- 
 deavouring to fall asleep in the midst of divine 
 soliloquies and breathings ; communing with 
 my own heart upon my bed. This will pro- 
 bably have a good influence upon the imagina- 
 
60 OF MEDITATION. [CHAT. II. 
 
 tion in dreams ; make my rest calm and com- 
 fortable, and prepare me when I awake, to be 
 Still with God. 
 
 O my soul ! intend and pursue such a course : 
 It is the way of life and peace, is attended with 
 profit and pleasure, and has every thing in it 
 that is recommending : Nor need the difficul- 
 ties of it discourage ; divine grace will help to 
 surmount these ; and indeed they are less than 
 many submit to in matters of infinitely less 
 moment, and even in such pursuits as are 
 hurtful and pernicious. What so great diffi- 
 culty, for instance, in thinking of God in the 
 morning when I awake ? Some thought I must 
 have; the mind cannot be idle. And why 
 may I not think of God as well as of the world, 
 or my lusts ? Why may I not devise liberal and 
 pious things on my bed, as well as devise mis- 
 chief on the bed, as the character of some is ; 
 or let my thoughts run waste, spend them- 
 selves in fruitless musings? Why may not the 
 Christian, in his converse with others, reve- 
 rently mention the name of God, and bless in 
 his name, as well as others profanely curse 
 in his name : Methinks the one should be 
 us easy to the Christian, as the language of 
 hell to* the sinner, and certainly it is not less 
 honourable. 
 
 In short, there is nothing in this course but 
 what is highly advantageous, every way worthy 
 of the rational nature ; tending to the improve- 
 ment, perfection, and comfort of it ; nothing 
 of unreasonable restraint and confinement. / 
 trill walfe at Uberty, sins David? for I have 
 sought 1ky pr&epts, Psal. cxix. 45. It requires 
 indeed a gravity and composure; an habitual 
 sense of God upon the mind : But this is so far 
 from being irksome, that to a soul, in any good- 
 
SECT. IX.] OF MEDITATION. 61 
 
 measure purified and disentangled from the 
 slavery of sin and sense, it is its life and its joy. 
 Such a one docs not lose, only changes his plea- 
 sures ; only quits some imaginary, fantastic 
 pleasures, for pleasures infinitely more refined 
 and excellent. O my God ! teach me my duty ! 
 help me to meditate in thy precepts, and have 
 respect unto thy ways ; to rejoice in the way 
 of thy testimonies as much as in all riches. 
 My soul breakethjor the longing that it hath to 
 thy judgment at all times. Turn away mine eyes 
 from beholding vanity, and quicken me in thy 
 way. Shed abroad thy love in my heart ; draw 
 -me and I shall run after thee : May I set thee 
 always before me, and be in the fear of the 
 Lord all the day long. 
 
 Of Christian Watchfulness. 
 
 Rev. xvi. 15. Blessed is he that zcatcheth, 
 and keepeth Jris garments, le.st he walk 
 naked, and they see his shame. 
 
 Watching, in strictness, is a property of the Four- 
 body, and opposed to sleeping; as applied to'**™ 
 the mind, it is taken in a metaphorical sense, ' * Je 
 and imports attention, care and caution, in 
 the affairs of our souls, and of religion ; and 
 especially a due guard against the enemies and 
 dangers that threaten us. It is a duty of uni- 
 versal concernment, often enjoined by our great 
 Lord and Master, Matt. xxiv. 42. Matt. xxv. 
 IS. Mark xiii. 35, 36, 37. Rev. iii. 2, 3. It is 
 a duty of great extent ; reaches to all times, 
 and all the circumstances of a Christian. We 
 
62 or meditation. [ciiai\ ir. 
 
 are to be constantly, and every where, npon 
 our watch in some measure, or we cannot be 
 sate. We have many tilings to watch against, 
 as the world, and its various snares, Luke xxi. 
 34. 1 John ii. 15. the devil and his stratagems, 
 1 Pet. v. 8. against the infection of evil com- 
 pany, Exod. xxiii. 2. Pro®, i. 10. Prov. v. 8. 
 against our friends, when they become tempt- 
 ers, as sometimes they do, Mark viii. 33. Acts 
 xxi. 13. Gal. ii. 11. against our own corrup- 
 tions, especially the sins of constitution, PsaL 
 . xviii. 23. Heb. xii. 1. We have many things 
 to wath over, as our hearts, desires, affections, 
 passions, Prov, iv. 28. our words, PsaL xxxix. 
 l. PsaL cxli. 3. Job xxxi. 1. Prov. xxiii. 31. 
 Jn these things the Christian's watch must be 
 employed : And how difficult, how important 
 the work ! Assist me, O my God, by thy grace : 
 E&cept the Lord keep the city, (unless he defend 
 the soul) the watchman waketh but in vain, PsaL 
 exxvii. 1. 
 
 For what purpose we are to watch we are 
 told ; namely, to keep our garments, lest we 
 walk naked, and. the if sec our shame. The Chris- 
 tian's graces are his garments. Thus the scrip- 
 ture represents them. Hence we read of being 
 clothed with humility, 1 Pet. v. 5. of the orna- 
 ment of a meek and quiet spirit ; are bid to 
 buy white raiment, that we may be clothed, and 
 ih at the shame of our nakedness do not appear, 
 Rev. iii. 18. And the king's daughter, (i. e.) the 
 church, is said to be all glorious within, anc 
 have Iter chathing of Jine wrought gold, PsaL xlv. 
 18. These are our garments ; and we keep them, 
 when we preserve them in a due state, and in 
 vigorous exercise : And on the other hand, 
 walk naked, and they see our shame, when 
 
SECT. IX.] OF MEDITATION. G3 
 
 the several graces, that should adorn our life 
 and conversation, are suspended, and left out 
 of it ; and we come forth, and appear without 
 our ornaments. 
 
 I might illustrate this by running through 
 the several divine graces, a catalogue of which 
 we have, 2 Pet. LS, 6, 7. Gal, v. 22, 23. Epki 
 v. 9. Add to your faith virtue, to your virtue 
 knowledge, &c. Now when the Christian suffers 
 present things to prevail with him, and the 
 objects of sense to carry it in a competition 
 with the objects of faith, he appears destitute 
 of that grace, and is so far naked. When he 
 pursues this world with a resolute fondness, 
 through any measures, and in neglect to God, 
 his soul, and another world, his faith is eclipsed 
 and lost ; that great ornament is torn from him: 
 So when he acts cowardly in his profession, and 
 through slavish fear of man, or any temporal 
 inconvenience, he neglects and deserts his duty 
 to God, and violates conscience, the grace and 
 ornament of virtue, or Christian fortitude and 
 courage is laid aside. How naked in this re- 
 spect did Peter appear, when he denied hi? 
 Master ? and how r did men see his shame ? Mark 
 xiv. 68, 71. When he acts rashly and unskil- 
 fully in matters of religion, bewrays a gross 
 ignorance of the rules and maxims of Christian 
 wisdom and prudence, laid down in the gospel, 
 he wants the knowledge he should add to his 
 virtue ; and so far is naked. And the same 
 may be observed, with reference to temper- 
 ance, patience, godliness, brotherly-kindness, 
 charity, §c. When he makes providence Jar the 
 flesh, to fuljill the lust thereof; and in any gross 
 instances, violates the laws of sobriety, he i^ 
 off his guard, and exposes himself in the filth) 
 
64- 0F ^TKDITATION'. [c'H.VP. II. 
 
 guise of a sensualist : Then he frets under the 
 discipline of God, and his passions break forth 
 into a tumult, mutiny, and rebel, instead of a 
 calm and silent submission ; when forgetting 
 the great laws of meekness, quietness, brotherly- 
 kindness, and charity, lie gives way to hatred, 
 variance, emulation, wrath, strife,, envyings, 
 bitterness, clamour, and evil speaking; when 
 instead of all goodness, righteousness and truth, 
 Eph, v. 9. selfishness, hurtfulncss, injustice, 
 oppression, falsehood, lying prevails ; instead 
 of humility, lowliness of mind, and modesty, 
 pride, haughtiness, conceit, and vain ostentation 
 shew themselves in his converse and behaviour ; 
 I lien tiie Christian walks naked, and they see 
 his shame. 
 
 O my soul ! how often hast thou forgot 
 thyself, let down thy watch, and come forth 
 m thy nakedness ; with the garments of faith, 
 patience, sobriety and meekness, charity and 
 goodness, rent and torn ? How often hast thou 
 wanted the courage and presence of mind that 
 becomes the Christian ? How often has cow- 
 ardice and lowness of spirit betrayed thee to 
 neglect thy duty, and into sinful compliances ? 
 How often has pride of countenance, a haughty 
 look, roughness and insolence of behaviour dis- 
 graced thee ? and the ornament of a meek and 
 quiet spirit has been laid aside, and that hum- 
 
 eness of mind forgot, which thou shouldest 
 have put on, and constantly keep on ? Hast 
 thou not been guilty of backbiting with tin 
 tongue, of uttering deceit, speaking great swell- 
 
 • i:ds of vanity, when the law of kindness 
 and truth should have been in thy tongue r 
 }lcw often hast thou indulged thy passions and 
 ap] . against the rules of reason and reli- 
 
i .! CT. JX.] OF MEDITATIOX. 65 
 
 gion, thereby laying thy honour in the dust ! 
 Be humbled* O my soul ! upon the review of 
 these things, and set thyself on a stronger 
 guard foi the future. Watch and pray, that 
 thou enferest not into temptation. Lord, grant 
 me all the bright ornaments, the graces of thy 
 Spirit, and may they govern in my heart and 
 life. Help me to cherish ind improve them, 
 live and act under their influences always, to 
 watch and keep my garments, lest I walk naked ? 
 and they see my shame. 
 
 Of the Christian's Strength. 
 
 % Cok. xii. 10. For when I am weak, then 
 am I strong. 
 
 JN o doubt there are different degrees of grace Fifteenth 
 in real Christians: Some are strong, othets s P ec^ma • 
 weak, Rom. xv. 1. Some are babes, and carnal, 
 others are spiritual, 1 Cor. iii. 1. Tiirothy is 
 exhorted to be strong in the grace that is in 
 Christ Jesus, 2 Tim. ii. 1. The apostle takes 
 notice of the Thessatonians, that their faith grew 
 exceedingly, and their mutual charity abounded ; 
 so that he gloried in them for their patience and 
 faith in all their persecution and tribulation, 2 
 Thess. i. 3, 4. And we are bid to add to our 
 faith virtue, to virtue knowledge, to knowledge 
 temperance, he. that these things being in lis 
 and abounding, we may be neither barren nor 
 unfruitful in the knowledge of the Lord Jesus 
 Christ, 2 Pet. i. 5, 6, 7, 8. Divine graces, as 
 they are habits of the mind, are capable of 
 
 F 
 
6Q OF MEDITATION. [CHAP. II. 
 
 great improvement, and are advanced to a 
 much higher pitch in some than in others. 
 
 Notwithstanding, I do not think that the 
 Christian's strength and ability for action, in 
 the divine life, arises chiefly from the furniture 
 and stock of habitual grace ; but rather from 
 the concurrence and assistance of the great 
 Author of grace : / can do all tilings, says the 
 apostle, through Christ, which strengthened me, 
 Phil. iv. 13. not who hath strengthened me, 
 by former communications of divine grace ; but 
 who now strengthened/, and constantly strength- 
 ened by his Spirit, as my occasions require. 
 / laboured, yet not I, but the grace of God that 
 teas with me, 1 Cor. xv. 1.5. 10. In short, I 
 suppose the Christian's strength to lie in a 
 steady, constant dependence on God : If Peter be 
 self-confident, notwithstanding his virtue, cou- 
 rage and zeal, it will soon appear how frail 
 and impotent he is. When I am weak, says the 
 apostle, then I am strong. He cannot mean, 
 that when he had little grace he had much, 
 and was strong in Grace ; that is a contradic- 
 tion : But his meaning, I reckon, must be, that 
 when he was in circumstances of greatest dif- 
 ricultv, surrounded with the most threatening 
 enemies and dangers, and had the greatest 
 sense of his own infirmity and inability, then 
 he found himself strong ; strong in the Lord, 
 and in the power of his might. The case is the 
 same with every Christian, in all the eminent 
 trials of his life. When he has learned to dis- 
 trust himself, renounce all self-conridence and 
 self-sufficiency, and with an humble, believing 
 eye look up to heaven, and set his hope on 
 God ; then is he strong. God says to him, my 
 
SE( T. IX.] OF MEDITATION. 67 
 
 grace is sufficient for thee, my strength is 
 made perfect in weakness. Some have com- 
 pared, not unfitly, the presumptuous sinner to 
 the hare, that relies on her own swiftness* for* Pedibus 
 safety ; and the humble Christian to the rabbit i P ctlttlle 
 
 &(llUt€7fl% 
 
 that, in her danger, takes sanctuary in the 
 rock. Lord ! teach me the great secret of de- 
 pendence on thyself: Whatever improvements 
 I have made in wisdom, or fancy I have made, 
 I would not lean to my own understanding, 
 but trust in the Lord with all my heart. I 
 would not rely on my own resolution or cou- 
 rage, on any of the attainments, which by thy 
 grace I have already made ; but would consider 
 my springs are in thee, and all my sufficiency 
 from thee : Accordingly I desire to wait upon 
 thee, that I may daily renew my strength ; 
 run, and not be weary ; walk, and not faint. 
 Help me to live believing, resigning, depend- 
 ing ; and the more reduced and emptied of 
 self I am, the more I distrust my own arm, 
 the more reason I have to expect the help of 
 thine. When I am weak, them am I strong. 
 
 Of the ~Excellency of Holiness, Obedience, 
 and good Works. 
 
 Psal. xlv. 13. The king's daughter is 
 all glorious within ; her clothing is of 
 wrought gold. 
 
 It is matter of surprise, that any one who are Sixteenth 
 acquainted with their Bible, and take that for Specimen. 
 the rule of their religion, should speak so con- 
 temptibly as thev do of obedience and good 
 
 F 2 
 
68 OF MEDITATIO.V. [( IIAP. II. 
 
 works : As if to recommend and press them was 
 legalism, and to study and practise them vain 
 and needless. Different reasons, I suppose, 
 may be assigned for tin's humour, the depreciat- 
 ing obedience, or good works. 
 
 1st. Some are led into it from a mistaken no- 
 tion of humility ; as if they might not think 
 meanly of themselves, without undervaluing the 
 grace of God ; and despise themselves tor their 
 ovn deformities and blemishes, without denying 
 the beauty and excellency of the divine image. 
 In short, humility, as it respects this matter, 
 consists not in low thoughts of holiness and obe- 
 dience, but in a just resentment of our little at- 
 tainments therein. 
 
 2d1v. Some seem to think a zeal for "rood 
 works and obedience derogates from the merits 
 of Christ, the completeness of his righteousness; 
 as if our works and obedience could safely stand 
 in no place, unless they be set in Christ's place ; 
 and could signify nothing, unless they signify 
 every thing. Christ's obedience and righteous- 
 ness are of a distinct consideration from ours, 
 have an higher office and sphere, belong to ano- 
 ther covenant, and serve different purposes. He 
 fully accomplished what he undertook ; his 
 work is finished and accepted : Nor does it need, 
 or ran admit of any supplement from us. Our 
 teousness is inferior and subordinate, but 
 equally necessary in the covenant wherein we 
 stand, and for the ends it refers to, with the 
 perfect, unspotted righteousness of the Medi- 
 ator in his covenant. 
 
 Sdly. Others arc betrayed into a neglect and 
 disparagement or' obedience, holiness, and good 
 works, from a fancy, that an obedience, so de- 
 fective as theirs, is worthless, and will avail 
 
SECT. IX.] OF MEDITATION. 69 
 
 them nothing. They pretend they dare appear 
 before a perfectly righteous, and holy God, -in 
 no righteousness but what is perfect ; and their 
 own righteousness being, at best, so very imper- 
 fect, they arc apt to conclude it useless and 
 worthless. And hence a confident reliance on 
 the righteousness of Christ, which they take to 
 be the faith the gospel requires, passes with 
 them for every tiling. But if by perfect right- 
 eousness they mean absolutely perfect, it is certain 
 the ano-els have no such righteousness : None 
 are perfect as God is perfect. He charges his 
 angels with folly:, Job iv. 18. Every one appears 
 before God in the state and condition he is in. 
 The Mediator in his proper excellencies and 
 glory, the angels in theirs, the spirits of the 
 just in theirs ; which are more or less, according 
 to their different attainments. In the mean 
 time, no creature has a perfect righteousness, 
 nor can he appear before God in any such right- 
 eousness : But if he be truly righteous, he is ac- 
 cepted of God, notwithstanding defects : The 
 righteous Lord lovetfi righteousness, and his coun- 
 tenance beholdeth the upright, Psal. xi. 7. He 
 ioveth all the righteous, and that according to 
 the measure of their real righteousness and 
 goodness ; and though none have a perfect right- 
 eousness, all good men have so much righteous- 
 ness, (i. e.) likeness of God, conformity to his 
 nature and will, rectitude and holiness of heart . 
 and frame, as renders them fit objects of his fa- 
 vour and love. Indeed mankind having aposta- 
 tized, all herring sinned, and come short of the 
 glory of God, Rom. iii- 23. having departed 
 from the original law of righteousness, the rule 
 of perfect innocent nature ; all need the grace 
 of the Mediator, and of the new dispensation of 
 
70 OF MEDITATION. [CIIAP. II. 
 
 religion, established through him: His perfect 
 righteousness is the foundation of that covenant 
 in which they are, and of the hopes they have 
 of acceptance with God. The most righteous 
 are sinners, and are saved by mere}' and grace, 
 through the redemption that is in Christ, Epk. i. 
 7. God hath chosen us, that we should be holy, 
 and without blame before him in love : But as our 
 holiness, in its greatest advances, has its flaws 
 and imperfections in this life, lie hath made us 
 accepted in the beloved, Eph. i. 4. 6. 
 
 Other things might be taken notice of as con- 
 tributing to this mistake, about good works and 
 obedience ; but I reckon them all temptations, 
 and as such would guard against them. J must 
 give away my Bible, and change my notion of 
 religion, and even of heaven, before I can come 
 into their measures, that would represent good 
 works as unnecessary, and holiness of little 
 worth : Certainly I may be humble and vile in' 
 my own eyes, and yet maintain a reverence for 
 holiness and obedience ; and indeed I would 
 therefore think myself vile, because I have no 
 more of it. I may reserve to the Lord Jesus 
 the glory of his office, and triumph in his right- 
 eousness, and yet not neglect a subordinate, 
 personal righteousness of my own ; without 
 which I can have no interest in his righteous- 
 ness, or title to his salvation : His righteousness 
 was not designed to supersede ours, nor must it 
 be substituted in its stead ; in many things it was 
 the pattern and rule of our righteousness, and in 
 all an encouragement and excitement to it. 
 "When we see God would not pardon the viola- 
 tions of his law, till his Son had done honour to 
 it by a perfect obedience, nor receive sinners 
 into favour, but upon the atonement he made ; 
 
jECT. IX.] OF MEDITATION. 7* 
 
 we may be sure he will not forgive the impeni- 
 tent, nor save the unholy. In short, Christ's 
 righteousness was to make way for ours, to en- 
 courage it, not to exclude it. 
 
 O my soul ! let nothing tempt thee to low 
 thoughts of that which is thy greatest excellen- 
 cy, and should be thy constant ambition, viz. 
 tlie glory within, the clothing of wrought gold: 
 Let nothing divert thee from the general com- 
 prehensive duty and business of life, the follow 
 ing holiness, iciihoat which no man shall see the 
 Lord. 
 
 There is an intrinsic value and goodness in 
 holiness and obedience : To love God with all 
 our heart, soui, and mind ; to live soberly, 
 righteously and godly in this present, evil world; 
 as it is the great lesson the gospel teaches, so it 
 is a duty of unchangeable obligation, arising out 
 of the nature and reason of things. Whilst God 
 is what he is, (viz.) a being of infinite perfec- 
 tion, and man continues such a creature as God 
 has made him, placed in such relations :<s he 
 stands in, both towards God and his fellow- 
 creatures, he is everlastingly obliged to all the 
 duties of godliness, (/'. e. to love, fear, reve- 
 rence, worship, trust, and obey God), to live 
 according to the rules of justice and mercy with 
 his neighbour, and govern himself by the laws 
 of sobriety, temperance, S^c. These are duties 
 that have a, natural decency and fitness in them, 
 and can never cease to be the duties of reason- 
 able creatures. 
 
 Nor were they ever dispensed with under any 
 dispensation of religion ; even the law of cere- 
 monies, given by Moses to the Jews, had -many 
 documents of the necessity of moral holiness and 
 obedience : And when the duties of this nature 
 
72 OF MEDITATION. [CHAPi II. 
 
 were neglected, all their zeal for external ser- 
 vices became vain and ineffectual, as is evident 
 from the sermons of the prophets ; not to say 
 that it might be part of the design of God, in 
 appointing them such numerous rites (some of 
 which, probably, they knew no other reason 
 for, but the pleasure of the lawgiver), to train 
 them up to an entire implicit subjection to his 
 own will, which is the substance of all obedience. 
 I might add, their sacrifices, as means of abso- 
 lution, were also arguments against sin, and for 
 obedience. The death of the sacrifice was an 
 admonition to him that brought it, concerning 
 the evil of sin, and his own desert as a sinner, 
 and called upon him to repent and reform j to 
 which it was also a motive, as it gave him grounds 
 to hope for the divine favour : There is forgive* 
 ness with thee, thai than may est be Jeared, Psalm 
 exxx. 4. So that even this state ot' religion, 
 which seemed to have the least of morality in it, 
 not only supposed and included moral duties 
 and obedience, but was calculated to promote 
 them. 
 
 And it is evident, even to a demonstration, 
 that this also is the great design of the gospel, 
 namely, the advancing of holiness and obedience. 
 It is the design of Christ's life, doctrine, mira- 
 cles, death, and sacrifice ; of his advocacy with 
 the Father, and of the whole office of the Para- 
 clete, or Spirit of God, Eph. v. 'io/27. Tit. ii. 
 14. (hd. v. 22, 25. We are chosen, Mat we might 
 he holy, Eph. i. 4. Called with an holy calling, 2 
 Tim. i. 9. Are created in Christ Jesus unto good 
 works ; wjiich God hath before ordained, that We 
 shouldfwatfe in them, Eph. ii. 10. 77 c are sai ed 
 by the washing of regeneration, and the renewing 
 of the Holy Ghost, Tit. iii. 5. " God hath ap- 
 
SECT. IX.J OF MEDITATION. 73 
 
 " pointed," says Dr. # Owen, "that holiness *Com- 
 
 " shall be the means, the way to that etfeFnal n,ul ' u) " 
 
 " life, which, as in itself, and originally it is ^ er So *" 
 
 " his gift by Jesus Christ ; so with regard to his an «i Holy 
 
 " constitution of our obedience, as the means Ghost, 
 
 " of attaining it, is a reward, and God in bestow-^— 13 - 
 
 " ing of it a rewarder ; though it be neither the 
 
 " cause, matter, or condition of our justifica- 
 
 " tion, yet it is the way appointed of God for 
 
 " us to walk in, for the obtaining of salvation : 
 
 " And therefore he that hath hope of eternal 
 
 " life, pirifieth himself as lie is pare : And none 
 
 " shall ever come to that end, who walketh not 
 
 " in that way ; for without holiness, it is impos- 
 
 " sible to see God. 
 
 In short, the scripture everywhere represents 
 the necessity of holiness, obedience, and moral 
 righteousness, comments upon its excellency in 
 the strongest terms, Eccl. xii. IS. Isa.i. 16, 17, 
 18. Matt. vii. 22, 23. Rom. ii. 6 — 12. 1 Cor. vi. 
 9, 10, 11. Heb. v. 9. 1 John hi. 7. Rev. xxii. 14. 
 Indeed the whole Bible runs in this strain ; it is 
 the voice of both Testaments: In a word, holi- 
 ness is the image of God restored, Eph. iv. 24. 
 the great ornament of our nature, Psal.xlv. 13. 
 our preparation for heaven, Matt. v. 8. and a 
 good measure of heaven itself, Psal. xvii. 1 . 5. 
 Heb. xii. 23. 
 
 O my God ! teach me thy statutes ; hide not 
 thy commandments from me ; guide me in the 
 way that I should chuse ; may a sense of the 
 excellency of holiness attract my desires, raise 
 my esteem, and quicken my pursuits ; and may 
 a sense of my own imperfections and meanness 
 lend me to adore the provisions of thy grace ; to 
 depend on the righteousness, and plead the me- 
 rit of my Redeemer. I would do every thing 
 
74 OF MEDITATION. [CHAP. II. 
 
 in the name of Christ ; believe, repent, obey, 
 still acting faith in his blood, applying to him 
 as my peace-maker, and advocate with the Fa- 
 ther ; would live and die with my hand, upon the 
 head of (hat glorious victim. This humility and 
 recumbence becomes my state j it is thy will 
 and appointment, part of my obedience and 
 righteousness. Lord, form and frame me ac- 
 cording to thy gospel ; may I perfect holiness 
 in thy fear, looking for the mercy of our Lord 
 Jesus Christ unto eternal life. 
 
 Of Habitual Repentance. 
 
 Is a. lvii. 15. Thus saj/s the high and lofty 
 One, 1 dwell in the high and holy Place ; 
 with him also that is of a contrite and 
 humble spirit ; to revive the spirit of the 
 humble, and to revive the heart of the 
 contrite one. 
 
 Seven- Repentance, in the theological scripture sense, 
 tttnth i s the sinner's return to God, and to his duty. 
 Specimen. gj n j s a digression from the paths of God's com- 
 mandments, makes a chasm or breach in the 
 course of our obedience ; repentance brings us 
 back, and sets us in the way again. There are 
 several adjuncts and circumstances of repen- 
 tance, which men are apt to rest in, instead of 
 the thing itself: Such as confession, tears, and 
 other expressions of humiliation ; these often ac- 
 company repentance, but are not repentance ; 
 even godly sorrow is something distinct from it, 
 as the apostle intimates, 2 Cor. vii. 10. It work' 
 cth repentance. 
 
SECT. IX.] OF MEDITATION. 75 
 
 Besides the first and original repentance, as I 
 may call it, a repentance from dead works ; 
 which includes a change of mind, and a change 
 of life 'consequent thereupon, and is the same 
 with conversion ; there is an after, and habitual 
 repentance : The former is the sinner's entering 
 upon a course of religion ; is one of his first 
 works, and cannot properly be repeated ; just 
 persons need no repentance, Luke xv. 7. But 
 the other, (viz.) the habitual repentance, concerns 
 every good man, and will be his duty as long as 
 lie is in a state of sin and imperfection ; and I 
 reckon it consists in what the scripture calls 
 poverty of spirit, (viz.) in great lowliness, humi- 
 lity, and self-abasement ; a temper, which, as it 
 well becomes the. most righteous person upon 
 earth, so it is an ornament in the sight of God 
 of great price, Matt. v. 3. Isa. lvii. 15. Ism 
 lxvi. 2. To this man icill I look, even to him that 
 is poor, and of a contrite spirit, and tremblcih at 
 my xvord. All true Christians have something 
 of tills spirit, though their attainments are dif- 
 ferent in this, as well as in other excellencies : 
 All are humbled and abased ; all are poor in 
 spirit, and live repenting, though not alike so. 
 
 The foundation of this temper, which I have 
 chose to call habitual repentance, is laid in the 
 first humbling work of grace upon the soul. Saul 
 the Pharisee was cured of his pride, when God 
 touched his heart from heaven ; not that he 
 needed no farther discipline : He was afterwards 
 in danger of being lifted up above measure ; to 
 prevent which, he had a thorn in the flesh, the 
 messenger of Satan sent to buffet him. The 
 Christian is at first humbled, reduced, and laid 
 low, emptied of self in some measure ; but or- 
 dinarily he passes through a variety of humbling 
 
76 OF MEDITATION. [rilAP. II. 
 
 providences, appointed by God for that purpose, 
 before he is brought to a confirmed humility. It 
 is one of the more sublime graces, notwithstand- 
 ing its name ; what belongs to Christians of the 
 highest form in religion, and is the result of 
 much experience. 
 
 It arises from a nearer view of the divine ex- 
 cellency, Job xlii. 5,%. from a consideration of 
 the purity and perfection of the divine law, Rom. 
 via. 14. from the sense the Christian has of his 
 own vileness, meanness, and unworthiness, when 
 lie compares himself with God, the purity of his 
 nature, and of Ins Jaw : Such infirmities as 
 Others overlook, often throw him into a posture 
 of the deepest abasement; as the motions of 
 pride, envy, vanity, uncharitab'eness, want of 
 devotion in divine worship, disorderly affection! , 
 ungoverned passions, See. It arises from a re- 
 membrance of former sins ; the Christian fre- 
 quently returns to these in his thoughts, and 
 drops a tear over them. / was a blasphemer, 
 says the apostle, a persecutor, and injurious ; 
 Hereupon, though he had obtained mercy, he 
 styles himself the chief of shiners, 1 Tint, i. IS-. 
 IS. So David, though God had put away his 
 sin, and told him he should not die, l 2 Sam. xii. 
 IS. yet he himself leaves it on record in a peni- 
 tential psalm (FsaL li.), which, no question, 
 was often the subject of a humbling meditation 
 to him. In a word, the Christian talis so much 
 short of what he would be and do, and of what 
 he purposes and proposes to himself, that the 
 consideration thereof exceedingly humbles him: 
 He aims high, has great tilings in view ; entire 
 conqoi his corruptions, a constant recti- 
 
 tude of heart and frame, a readiness to ever} 
 good work ; a disposition and ability for all du- 
 
SECT. IX.] OF MEDITATION. 77 
 
 ties, both towards God and man : But, alas ! 
 how far does he drop short ! Bow often do 
 he fall in the dirt i He finds a laic in Ins na 
 hers warring against the law of his mind ; tJieJiesk 
 lusting against the spirit, so that he cannot do the 
 things lie Would : And this abases him, Jays him 
 low, and keeps him low. Hence he cries out, 
 wretched man ! who shaM deliver me ? He can- 
 not reach the mark he aims at ; so far from it, 
 that he thinks he has done as good as nothing ; 
 and therefore, forgetting the things that arc be- 
 kind, looking upon past attainments as of little 
 account, he presses forward. 
 
 And () ! how suitable such a temper to the 
 present slate of things with Christians ! even the 
 best of them! how suitable to myself in particu- 
 lar, compassed about with so many infirmities ! 
 Lord, grant me such a sight of myself!, as may 
 effectually humble me ; may I not think myself 
 increased in goods, to be rich, and have need 
 of nothing, when 1 am poor, and miserable, and 
 blind, ami naked: Help me to anoint my eyes 
 with eye-salve, that I may see. I am indeed 
 poor ; may I have a true sense of it, and a po- 
 verty of spirit, a contrition of heart answerable 
 to my case. 
 
 Habitual repentance, or the contrite spirit, 
 where it prevails, will not be concealed, but has 
 many ways of expression ; particularly it shews 
 itself in strains of great self-abasement. / am 
 carnal, says the apostle, Horn. vii. I 4. the chief 
 of sinners, 1 Tim. i. 15. less than the least of all 
 saints, Eph. iii. 8. And as if he was not yet 
 low enough ; we find him elsewhere humbling 
 himself even to annihilation, 2 Cor. xii. 11; Pity 
 a poor worm and devil. Lord, here is a poor 
 hell-hound and devil lying at thy foot ; expres- 
 
'8 OF MEDITATION". [< HAIMI. 
 
 W, sions, frequent in the devotions of some peni- 
 tents I have read of: And though such forms, 
 in themselves, are no certain tokens of humility ; 
 yet, when the inward frame answers them, as H 
 sometimes exceeds them, they have an excel- 
 lency i:i them. Thou art heaven, but I am hell, 
 says the martyr. 
 
 It shews itself in a meekness and quiet sub- 
 mission, not only under the afflicting hand of 
 God, but under the oppressing, injurious hand 
 of -man. The humble Christian, that daily lays 
 himself in the dust, can bear it when others do 
 so too. 
 
 It shews itself in admiring thoughts of the di- 
 vine bounty, both in common providence and in 
 special instances of favour. I am not worthy of 
 the least of all tin) mercies, thou hast shewed unto 
 thy servant, Gen. xxxii. 10. Who am I, O Lord 
 God, and what is my house, that thou host brought 
 me hitherto ? 1 Chron. xvii. 16. And says the 
 apostle to me, who am less than the least of all 
 sat 'nls, is this grace given, that I should preach 
 among the Gentiles the unsearchable riches of 
 Christ, Eph. in. 8. lie that is humble, and of 
 a contrite spirit, sets another value upon mer- 
 cies than pride will agree to: When God pu- 
 nishes, he owns it is less than sin deserves ; and 
 when he blesses, he celebrates grace in it; rich, 
 sovereign grace, grace that he wants a name 
 for, sufficient to express the sense he has of the 
 thing. 
 
 It shews itself in worship, and in the manner 
 of the Christian's addresses to God. Words can 
 but faintly represent the abasement and luuniliu 
 with which men of this spirit approach the Most 
 High : They are all publicans in this respect, 
 standing afar off, smiling on the breast, and crj • 
 
SECT. IX.] OF MEDITATION. 79 
 
 ingj God be merciful to us sinners, Luke xviii. 
 13. And sometimes the divine passion lays 
 them prostrate: on the face, and vents itself in a 
 flood of tears. They wiU not lift up so much as 
 their eyes to heaven. It was not only the lan- 
 guage of his own heart, but that of many others, 
 which a * devout person expresses, in a letter to* Bishop 
 his friend ; and as it contains the substance c£Ldgkttm. 
 what I have been saying, I shall here subjoin it : 
 " I have nothing to say of affairs private or 
 " public, and to strike up to discourses of de- 
 " votion ; alas ! what is here to be said, but 
 " what you sufficiently know, and daily think ? 
 " And I am beaten back, if I had a mind to 
 " speak of such things, by the sense of so great 
 " deficiency, in doing those things that the 
 " most ignorant among Christians cannot but 
 " know. Instead of all fine notions I fly to 
 *' Kvpis IxwKrof, XpirE Ixir^ou ; Lord, have mercy. 
 " I think them the greatest heroes, and most 
 " excellent persons in the world, that attain to 
 *' high degrees of pure contemplation and di- 
 " vine love : But next to these, them that, in 
 " aspiring to that, and failing short of it, fall 
 " down into deep humility and self-contempt. 
 " And I believe that they who sink lowest into 
 " that deep, stand nearest to advancement to 
 " those other heights ; for that great King, who 
 " is the fountain of honour, has given us this 
 " character of himself, that he resisteth the 
 " proud, but gives grace to the humble. Fare- 
 " well, my dear friend, and be so charitable a< 
 " sometimes, in your addresses upwards, tore- 
 " member a poor caitiff, who no day forgets 
 " you." 
 
 It shews itself in frequent, solemn confessions 
 and acknowledgments of sin, in which the heart 
 
80 OF MEDITATION. [CHAJP. II, 
 
 and life is laid open, and all the vilencss thereof 
 enlarged upon in strains of humiliation, that 
 some Christians understand ; but no words can 
 interpret to strangers and the inexperienced. 
 
 It shews itself in an habitual gravity and 
 composure of mind : Indeed there is more 
 or less of this, according to persons natural or 
 acquired tempers. Nor must it be thought that 
 the contrition and humility I am speaking of, 
 excludes cheerfulness and rejoicing ; as in the 
 midst of mirth the heart of the sinner is often 
 sad ; so in the midst of this seriousness, sedate* 
 ness and gravity, there is often a joy wnspeafc- 
 ithle, and full of' glory : However, it is certain, 
 such a temper excludes frothiness and levity, 
 and will ordinarily form the converse, deport- 
 ment, and even countenance into a decent gra- 
 vity. It is said of Bishop Leighton, that those 
 who knew him most and longest, declared, that 
 in a course of main' years acquaintance, they 
 scarce ever saw him once out of that deeply se- 
 rious frame, in which they themselves wished to 
 be found in their last minutes : This was extra- 
 ordinary ; but other Christians, according to 
 the degree of their humility and contrition, 
 know something of the like temper. 
 
 It shows itself in a weariness of this world, as 
 a state of so much vanity; such low attain- 
 ments, such great and frequent disappointments 
 in the best pursuits : Where there is a constant 
 warfare, and yet comparatively little victory and 
 success, ardent breathings after God and hea- 
 ven, and yet a clog, a dead weight at the foot 
 drawing down the aspiring soul. This, whilst 
 it humbles, inflames the desire, and makes the 
 Christian groan for deliverance, Bom. vii. 24. 
 BUhop « #j think I have given u\\" saith one, " with 
 
SKCT. IX.] OF MEDITATION 81 
 
 ' the contemptible desires and designs of this 
 * present world ; and must have either some- 
 c thing beyond them all, or nothing at all : And 
 ' though this base clod of earth still depresses 
 1 me, I am glad that because it does so, I loath 
 ' and despise it." And in another letter, " I 
 6 find daily more and more reason without me, 
 : and within me yet much more, to pant and 
 ; long 1 to be gone : Hei, hei mihi, quia prolonga- 
 ■ tus est incolatus metis. I am grown exceeding 
 : restive as to writing and to speaking, yea, 
 : almost to thinking, when I think what doth 
 ; it do, and withal how cloudy our clearest 
 ; thoughts are ; but I think again, what other 
 ; can we do, till the day break, and the sha- 
 ; dows flee away : As one that lieth awake in 
 the night must be thinking ; and one thought 
 that will likely oftenest return, when by all 
 the other he finds little relief, is when will it 
 be * day." O ! when, when will it be day, 
 
 * I have taken liberty to insert several passages from the 
 letters of this great and divine man ; most of them are perti- 
 nent to my purpose, ami all of them breathe an uncommon 
 spirit of devotion. Had more of his letters been preserved, 
 they would have been a good supplement to the account 
 Bishop Burnet has given of him in his late history, and might 
 have furnished materials for a narrative of a devout life, which 
 would have been entertaining to many : But as these few frag- 
 ments will not be sufficient for such a purpose, I thought fit 
 to take this way to preserve them. The reader will excuse 
 me if I add a few passages more, very much in the same 
 strain with what I have already mentioned. The truly great 
 man, it seems, thought himself neither fit to write nor speak, 
 so profound was his humility ; and therefore took care, as far 
 as he could, that nothing of his should remain ; but 1 am per- 
 suaded few thought so besides himself; but rather will think 
 fit pity that any thing he spoke or wrote should be lost. " I 
 
 G 
 
82 OF MEDITATION'. [('II. VI'. II. 
 
 says the humble contrite Christian, mourning 
 under the darkness and coldness of present 
 
 night r 
 
 " believe," says lie to his correspondent, " you carry about 
 " you every where that indifi'erency to external events, ami 
 " that absolute confidence in the Supreme U:i\u\ that orders 
 " them, which is the great principle of peace and calmness of 
 " mind, amidst the fluctuation of human affairs." And in 
 another letter, when he \v;h deliberating about accepting a 
 bishopric, as I conjecture, lie tlms writes: "One comfort I 
 " have, that in what is pressed on me, there is the least of my 
 «' own choice, yea, on the contrary, the strongest aversion 
 " that ever I had in any thing in all my lite. The truth is, I 
 " am yet importuning and struggling for a liberation, and 
 " look upward for it ; but whatever be the issue, I look be- 
 " yorid it, and this weary wretched life, through which the 
 " Hand I have resigned to, 1 trust, will kail me, in paths of his 
 " own choosing, and so 1 may please him I am satisfied. 
 " This word, I will add, that as there has been nothing of my 
 " choice in the thing, so 1 undergo it, if it mutt be, as a morti- 
 " fication, and that greater than a cell and hair-cloth : and 
 " whether any will believe me or not, I am not careful." He 
 adds, on another occasion, " Your love of devotion and holi- 
 *' ness, 1 wholly agree with, and do really prefer the study uf 
 " it to all other studies: \ea, 1 desire humbly to blcs his 
 " name, and kiss his gracious hand, that hath delivered me 
 " from the painful pursut of what we call learning, and from 
 " the foolish pleasure of venting any little of it that I have I 
 " write it on my books, and wish it engraven on my heart, 
 Ot'x ixfivx -rev ii&vxi, SfC m I determintd to know nothing, but 
 Jesus Chin:', and him rrvcified." Another of his letters runs 
 thus ; " Some days ago I received some lines from you, and 
 '• they were very welcome ; for 1 know no belter news can 
 '* come from any coiner of the earth, than of a soul attempt* 
 •' ing to overcome the world and its ov\n flesh, and in any rii - 
 " gree prevailing, and resolving still onwards'. All the pr« - 
 " jecis and conquests in the world are not to be named with 
 " it. O ! what a weariness it is to live amongst men, and 
 11 find so lew men ; and amongst Christians, and find so few 
 " Christians; so much talk and so little action; religion 
 " turned almost to a. tune and air of words ; and amidst all 
 " our pretty discourses pusillanimous and base, and so easily 
 
c 
 
 SECT. IX.] OF MEDITATION". 8.1 
 
 O my soul! study and pray for more of this 
 divine temper; a humility and abasement that 
 answers the lovvness and meanness of thy state. 
 I desire to remember what once I was, when a 
 child of wrath, a vessel fitted for destruction: I 
 desire to retain a constant sense of what I still 
 am, a mass of folly, impurity and sin ; to be 
 proud of such a heart, or with such a heart, is 
 shameful stupidity. I desire to remember my 
 more remarkable failings and follies, particu- 
 larly in such a scene of life, and at such a time 
 
 when how often have I acted a part, more 
 
 worthy a brute than a man : For instance, 
 
 () wretch! so ignorant and foolish was I, I was 
 a beast before thee ; but though I have been 
 exceeding vile, God has been exceeding gra- 
 cious : How kind, how tender the course of his 
 providence towards me ? How many, how great 
 
 ** dragged into the mire; self and flesh, pride and passion do- 
 " mineering, while we speak of being in Christ and clothed 
 " with him, and believe it, because we speak it so often, and 
 " so confidently. Well, 1 know you are not willing to be thus 
 " gulled ; and having sonic glances of the beauty of holiness, 
 " aim no lower than perfection, which in the end we hope to 
 " attain : And in the mean while, the smallest advances to- 
 *' wards it arc mo.e worth than crowns and sceptres. 1 believe 
 " you often think on those words of the blessed champion 
 " Paul, I Cor. ix. 2-i, 25, fyc. There is a noble guest within 
 '* us. O ! let all our business be to entertain him honourably, 
 " and to live in celestial love within ; that will make all things 
 " without very contemptible in our eyes. 1 should rave on, 
 " did I not stop myself, it falling out well too for that, to be 
 " hard upon the post hour, before 1 thought of writing: 
 " Therefore good-night is all I add j for whatsoever hour it 
 " conies to your hand, I believe you are as sensible as I, that 
 '• it is still night; but the comfort is, it is drawing towards 
 " that bright morning that shall make amends. 
 
 " Your weary Fellow-Pilgrim," &C 
 « 2 
 
84 OF MEDITATION* [CHAP. II. 
 
 his salvations ? Hell Mas my due, and had been 
 Bay portion, had he not rescued me. O my 
 God T what shall I render ? In heaven I shall 
 praise thee ! I shall cast down my crown before 
 the throne, saying, thou art worthy, not I. 
 Grace, grace will be my song for ever there ; 
 and if there be one choir of saints employed in 
 notes of greater abasement than the rest, surely 
 I shall take my place among them. O ! may I 
 arrive safe -out of this tribulation, and wash my 
 garments in the blood of the Lamb. In the 
 mean time make me humble, and take thy own 
 wise methods with me to keep me so ; / xcoid'd 
 live and die repenting, only grant me thy coun- 
 tenance and favour : Thou hast said to this 
 man thou wilt look, even to him that is poor, 
 and of a contrite spirit ; be it unto iliy servant 
 according to Iky xcord. 
 
 Ciikist tlie Christian's Master, 
 
 Matt, xxiii. 8. One is your Master, even 
 Christ. 
 
 F.igh- Orcu has been the veneration some have paid 
 ftmfh their teachers, that they resigned themselves 
 ty"'"" 17 '- absolutely to their dictates, and followed them, 
 even with a slavery of understanding. It was 
 the advice of the famous Gamaliel, that the ig- 
 norant should get themselves Rabbi's, that they 
 might no longer doubt, of any thing. In the 
 school of Pythagoras, his authority was abso- 
 lute, ipse dirit, the master hath said it, put an 
 end to all farther debates among his disciples : 
 
SECT. IX.] OF MEDITATION. 85 
 
 They acquiesced in his word a9 in an oracle*,* ;E1 " n 
 
 1 " i i r -i i_ • van. hist, 
 
 and asked no farther questions. Lib ^y. 
 
 How much more reason has the Christian for,.. 17 . 
 this subjection to his great Master, who has all 
 those qualifications that demand reverence and 
 compliance. They were weak and fallible men, 
 and often blundered in the dark : He is a 
 teacher come from God, John iii. 2. fully ac- 
 quainted with the Father's will, with the whole 
 system of divine doctrines, and Math every thing 
 that concerns our salvation : He lay in the bo- 
 som of the Father, and hath revealed him, John 
 i. 18. John vii. 16. is infallible in his doctrine ; 
 he received not the Spirit by measure, John iii. 
 34. a faithful messenger to the church, Rev. i. 5. 
 clothed with the highest authority, Matt, xxviii. 
 18, 19, 20. Matt. xvii. 5. John vi. 27. 
 
 O my soul ! resign to the Master : Thou 
 mayest safely receive his dictates, and shalt not 
 be misled by them ; and this thy profession as 
 a Christian, obliges thee to : Thou wast in thy 
 baptism placed at his feet, in the condition of a 
 student and learner in his doctrines and laws ; 
 and upon thy fidelity herein thy everlasting wel- 
 fare dependeth. Baptism savcth; not the putting 
 <tway the filth of the flesh, but the answer (fa good 
 conscience towards God, 1 Pet. iii. 21. or as some 
 critics understand it, the interrogation, the ques- 
 tion of a good conscience. " It may, I suppose, 
 " more regularly be rendered," says Dr.* Ham- * OnUom. 
 mond, " the question, or address of a good con- .\. so. 
 " science to God ; when the true penitent be- 
 " liever comes to him as to the oracle, to in- 
 " quire of him for the whole future life, with 
 " a Lord, what wilt thou have me to do ? Or, 
 " Good Master, what shall I do to inherit eternal 
 " life ? applying himself to God for his direc- 
 
86 OF MEDITATION. [CHAP. TI. 
 
 " tion of all his future actions, and that with a 
 " sincere, upright conscience, resolving firmly 
 " to do what is there required of him ; which 
 " resolution of universal, sincere obedience is 
 " that, which is here set opposite to the washing 
 " of the flesh, and rincing away the sullage of it 
 " with water, which is but the ceremony that 
 <* signified that other, and was not to be thought 
 " to avail any, but those who performed what 
 " was signified by it ; any more than the cir- 
 " cumcision of a Jew without the inward pu- 
 " rity." As I am baptized into Christ, and 
 in his name, I have solemnly taken him for my 
 teacher, master, and Lord, and put myself 
 under his government ; and so tar only as I am 
 subject to him, and follow him, I am a Chris- 
 tian : Resign, O my soul ! to his conduct with- 
 out reserve ; and implicit obedience here is thy 
 duty, thy honour and safety. 
 
 Resolve therefore to own him as thy Master : 
 One is your master, even Christ. Do not, 
 under a pretence of having no master on earth, 
 neglect also the Master in heaven ; and so ren- 
 der thyself lawless, having no rule but thy own 
 will, humour, or lust. 
 
 Own him as thy only Master ; hear ye him, 
 Matt. xvii. S. him, and him alone ; none in op- 
 position to him, or in neglect of him. The 
 office of other teachers is to help me to under- 
 stand the doctrines of my Master, but not to 
 dictate to me in his stead : lie is the author and 
 finisher of our Jaitk, Heb. xii. 2. His autho- 
 rity must make and bound our creeds ; and 
 therefore we are to look unto him, look off others 
 unto him, as the word may signify, i. c 
 when they would set up an authority of their 
 own. 
 
SECT. IX.] OF MEDITATION. 87 
 
 Own him as thy master in all things. Though 
 thou mayest not fully understand some of his 
 doctrines ; as how the three persons in the 
 blessed Trinity are distinguished, and how uni- 
 ted : Mayest not understand the full mystery 
 of the person of Christ, the manner, nor ail 
 the ends of the incarnation, the precise nature 
 of the resurrection-body, 8fC. ipse dixit, he hath 
 revealed these things, and the authority of the 
 teacher is sufficient to determine thy faith ; 
 lie hath said it, acquiesce therein without ca- 
 villing ; only do not pretend to be wise above 
 what is written, nor to know and believe farther 
 than he has revealed ; embrace all his doctrines 
 and institutions, his sacraments, the ministry 
 he has appointed for the service of his church : 
 As he has given pastors and teachers for the 
 perfecting of the saints, for the work of the mi- 
 nistry, for the edifjing of the body, of Christ, 
 Eph. iv. 11, 12. These I would thankfully re- 
 ceive and be subject to, in obedience to him, 
 whilst they act in his name, and pursue the 
 great ends of their office ; nor indeed can I 
 truly call him master, if I neglect any of his 
 appointments, or despise his officers or servants. 
 Some that seem to have no business with the 
 church of Christ, with the ordinances and mi- 
 nisters of Christ, yet fiictiously and vainly pre- 
 tend they are of Christ, 1 Cor. i. 12. submit 
 to him in all his prescriptions and laws. The 
 Bible is the Christian's institutes ; the New 
 Testament particularly, his book of lessons. 
 Endeavour, O my soul ! to learn these, all of 
 them, and more perfectly ; and as they refer 
 to practice, and are designed to govern heart 
 and life, study and apply them for that pur- 
 pose ; bring thy thoughts, affections, desires, thy 
 
OF MEDITATION. [CHAP. II. 
 
 words and actions, civil and religious, to the 
 measure and standard of the gospel, submitting 
 them to the correction thereof, 2 Tim. iii. 16, 
 A text of scripture, importing this or thai duty, 
 or standing against this or that practice, should 
 be of the same authority with a Christian, as 
 a statute of the realm with a lawyer, and be 
 pleaded by Christians with one another, with 
 like authority. 
 
 O my God ! grant me the true Christian tem- 
 per ; influence my mind to the regard, rever- 
 ence, absolute submission and subjection that 
 is due to my great master ; may his word be 
 reason enough tor my faith and practice ; may 
 his will restrain, controul and govern me in 
 all things, I would deny myself!, because ipse 
 dixit, he hath enjoined it ; crucify the flesh 
 with the affections and lusts ; cut off the right 
 hand, pluck out the right eye, because ipse 
 dixit, he has made this my duty, and declared 
 it necessary to my salvation ; I would be hum- 
 ble, meek, lowly, live soberly, righteously, and 
 godly in this present world ; love my enemies, 
 bless them that curse me, do good to them that 
 hate me, and pray for them that despitefully 
 use me, because ipse dixit, this is the doctrine 
 and law of my great master. O ! for a heart 
 more filled with love and loyalty to him : Help 
 me, Lord, to sit at his feet, receiving his com- 
 mands here, and waiting for his salvation here- 
 after. 
 
sect, ix.] of meditation. 
 
 Of resolute Virtue. 
 
 1 Cor. xv. 53. Be ye immoveable in the 
 work of the Lord. 
 
 1 he great care and business of a Christian Ninteenth 
 is to approve himself to God ; and when this Specimen* 
 governs ail his actions, influences all his designs, 
 especially such as are of most importance, and 
 directs all his motions and steps ; when having 
 
 tixed this as his end, he holds on in a steady 
 course with his eye upon it, or does not warp 
 or turn aside ; he then acts like himself, be- 
 coming his character and profession. Thus it 
 was with the apostle, Acts xx. 24. Acts xxiv. 16, 
 
 2 Cor. v. 9. Lord, may this be my attainment ! 
 let nothing divert me from my duty ; help me 
 to hold on my way through all discouragements, 
 and sacrifice every thing for a good conscience. 
 
 In order to this it will be necessary, that I 
 be well informed concerning my duty ; if I be 
 ignorant or doubting ; have not proved what 
 is that good, and acceptable, and perfect will 
 of God ; have no clear apprehensions of what 
 is just, decent, and becoming me in every in- 
 stance ; but am weak in the faith, and a child 
 in understanding, neither know Christian duty, 
 nor Christian liberty ; I shall be tossed too and 
 fro with every wind of temptation, and must 
 often stand still, look to the motions of others, 
 and so become a captive to the humours, fan- 
 cies, and follies of men. 
 
 I must be willing to undergo, not only the 
 censure of the unthinking, heedless part of 
 mankind, but sometimes of the more serious, 
 
90 OF MEDITATION. [CHAP. II. 
 
 and even of my friends ; and it max- be, must 
 stand alone in the way of my duty, 2 Tim. iv. 
 lo", 11. In which case I would consider, that 
 good men are not my rule, they are sometimes 
 off their guard, are unsteady, weak, passionate 
 and selfish : It is a poor argument, this is the 
 opinion or practice of such and such, and they 
 are good men. That may be true ; and yet lie 
 that will often take measures from them, will 
 frequently plunge himself in the dirt. When 
 Peter was to be blamed, Paul thought it his 
 duty to withstand him to the face ; and had 
 Barnabas done so too, he had not been carried 
 away with his dissimulation, (ial. ii. 11. 13. 
 Help me, O my God, to set myself on as strong 
 a watch as possible here : If wise and good men 
 come to me with a cloven foot, I would say, get 
 thee behind me, Satan. 
 
 I must be mortified to applause, and maintain 
 low thoughts, and a sort of a contempt of the 
 opinions of others concerning me, i. e. in com- 
 parison of the testimony and approbation of 
 God and my own conscience ; must seek the 
 honour that cometh from God only, John v. 44. 
 esteeming it a small thing to be judged of man's 
 judgment. The breath that endeavours to blast 
 me, and that which extols me, both will shortly 
 be stopped ; and as neither can affect my fu- 
 ture state, they should not divert me from my 
 present duties. " He is not just that will not 
 " be just without praise ; but he is a righteous 
 " man that dees justice, when to do so is made 
 " infamous : And he is a wise man who is de- 
 " lighted with an ill name that is reel/ gotten.'" 
 Sen. Ep. 11.'}. () ! may 1 always consider, that 
 every man stand eth or falleth to his own mas- 
 ter, and accordingly keep my eye to my great 
 
SECT. IX.] OF MEDITATION. 91 
 
 master's hand, constantly saying, Lord, whai 
 wilt thou have me to do ? 
 
 I must get the world under feet, be crucified 
 to the world, and the world to me ; looking 
 down upon present things with a generous 
 contempt, as scarce worthy of a serious, soli- 
 citous thought, accounting no interest consider- 
 able or important, but what respects another 
 world and state. O ! may it be thus with me : 
 I shall never be immoveable in the work of the 
 Lord ; steady and resolute in my mind, till this 
 world is in a great measure deprived of the 
 power of tempting me ; and I am prepared to 
 suffer the loss of all things, and count them 
 but dung, that 1 may win Christ. 
 
 I must daily and often look up to heaven 
 for help ; not only invigorate and strengthen my 
 resolutions by proper considerations and reflec- 
 tions, but wait on God for the renewing of my 
 strength, by the supply of his Spirit. 
 
 I must live within view of eternity, look be- 
 yond this moment and inch of time, and con- 
 sider all the affairs and interests of it as little, 
 low, and nothing, compared with an immense 
 eternity just ready to take place. 
 
 () my God! raise my mind to this divine 
 pitch ! as thou hast called me to thy kingdom 
 and glory by Jesus Christ, make me perfect, 
 settle, establish, strengthen me ; help me to 
 add to my faith virtue, to act with a suitable 
 courage and firmness to the Christian profes- 
 sion ; if afflictions and tribulations arise because 
 of the word and my duty : Should I have trial 
 of cruel mockings, moveover of bonds and 
 imprisonments ; suffer the scourge and strife of 
 tongues ; may I be able to say, none of these 
 tftings move me, neither count I my life dear, so 
 
92 OF MEDITATION. [CHAI\ II. 
 
 / may finish my course with joy : And as the 
 good man did to the threatening empress, nil 
 
 nisi peccalum timeo, I tear nothing but sin ; 
 fortify me both against the smiles and frowns 
 of this world ; if sinners entice may I not con- 
 sent ; if enemies threaten, and friends allure, 
 may I not consent ; but still look above all, 
 beyond all, setting the Lord always before me, 
 considering him as at my right hand observing 
 me ; may I find him there assisting, conducting 
 and supporting me. 
 
 Of the Improvement of Time. 
 
 Twm- 1 he due improvement of time is a matter of 
 titth Spe the utmost consequence. I have many argu- 
 cimtn. ments to press upon me caution and care in 
 this great point of religion. Time is short, un- 
 certain, continually passing away, cannot be 
 recalled ; and which ought to have no small 
 weight with me, time, or the space allowed 
 me in this world, is my day of grace and trial : 
 If I lose my time, I lose eternity ; if I lose part 
 of it, even that is an eternal loss, in the conse- 
 quences of it ; a day lost on earth is an exceed- 
 ing loss, may I not say an age lost in heaven ! 
 As a man soweth, so shall he reap ; he thai 
 soweth sparingly, shall reap sparingly ; and he 
 that soweth plentifully, shall reap accordingly : 
 Now is my seed time, and opportunity of im- 
 provement for a future state ; the more there- 
 fore I iiil up my time with duty, as such work 
 as relates to another world, the fuller harvest 
 of joy and blessedness I shall have there. Help 
 me, O my God! to believe this, and to live for 
 eternity ; so to redeem and husband my time, 
 
SECT* IX,] OF MEDITATION. 93 
 
 that my review of it at death, and my accoimt 
 of it after death, may be with joy, and not with 
 grief, for that will be unprofitable for me. 
 
 In order to this I would propose to myself 
 the following expedients and helps, (lstty.) I 
 would endeavour to get my mind possessed and 
 affected with a just sense of the narrow bounds 
 and short limits of my life, and of that time 
 may be properly reckoned to life : And here 
 some such computation as this may not be im- 
 pertinent. I will allow threescore and ten 
 years for the life of man, it may be more, or 
 it may be less, but that is the common period ; 
 if any survive it, they can scarce be said to live, 
 but languish and die, sinking under the bur- 
 dens of decaying nature : Out of this sum I 
 must make a deduction for infancy and child- 
 hood, which cannot be well less than sixteen, 
 years : Few comparatively begin to live to any 
 good purpose before that, age, and most not rill 
 long after ; and this will reduce the threescore 
 and ten to fiftv-four. Ao-ain, one third of that 
 must be allowed for sleep, in which all action 
 and life, is, as it were, suspended, which sinks 
 to thirty-six : And of this I am afraid most 
 people will be found to trifle away a fourth part ; 
 that is, of the sixteen hours which remain for 
 action or life every day, not above twelve of 
 them are employed in the proper business of 
 life ; with some I know it is better, but with 
 the generality not near so well ; and this brings 
 down the account to twenty-seven years, that 
 is all the time that the aged person of seventy 
 can, strictly speaking, be supposed to live, 
 according to a modest computation ; though he 
 should be one of them that began early to im- 
 prove his time, and has been constant in doing 
 
94 OF MEDITATION*. [CHAP. II. 
 
 it : And how much of my seventy years is al- 
 ready gone? How much of the twenty-seven, 
 according to the deduction made, lias been 
 wasted by immoderate sleep, unnecessary visits, 
 diversions, recreations, sauntering and idleness ? 
 And upon the whole, to what a narrow scant- 
 ing is life reduced ! Consider this, O my soul ! 
 and be awakened ; be up, and doing ; trifle no 
 more ; work whilst it is day. Lord, tench me 
 so to number my days, that I may apply my 
 heart unto wisdom. 
 
 2dly. I would endeavour to offer up, and 
 consecrate all my time to God, and endeavour 
 that it may be sacred to him. By this means 
 I may extend the former calculation, retrieve 
 the time that would otherwise be lost, and 
 make all my duration properly life, whilst I 
 eat and drink, sleep, trade, and do all to the 
 glory of God, managing all according to the 
 rules he hath set, aiming at him, and being 
 solicitous to please him in all. Thus common 
 actions will receive a religious stamp, and be 
 +Tat/?or\a, sort of worship to God. " * God hath not 
 HoKLiv-u 0]1 } v permitted us to serve the necessities of 
 mg,/>. 3.1c our liaturG) \ m i hath made them to become 
 " parts of our duty ; so that if we, by direct- 
 " ing these actions to the glory of God, intend 
 " them as instruments to continue our persons 
 " in his service, he, by adopting them into 
 " religion, may turn them into grace, and 
 " accept our natural actions of religion. God 
 " is pleased to esteem it for a part of his scr- 
 " vice, if we eat or drink, so it be done 
 " temperately, and may best preserve our 
 " health, (and with this higher and farther 
 *' view, that our health mny enable our ser- 
 ** vices towards him). And there is no one 
 
SECT. IX.] OF MEDITATION'. 05 
 
 " minute of our lives, after we are come to 
 " the use of reason, but we are, or may be 
 " doing the work of God, even then, when 
 " we most of all serve ourselves." Teach me, 
 O Lord, this divine art ! May my natural ac- 
 tions and common business have holiness to the 
 Lord upon them ; and my whole time and life 
 employed as a sacred, devoted thing. 
 
 3dly. I resolve to watch against such things 
 as would rob me of my time ; would take care 
 particularly, that I do not waste it in bed by 
 excessive, unnecessary sleep ; would take care 
 of my first thoughts and iirst minutes, that these 
 be well employed ; the loss of these is often 
 of bad consequence. I would guard against 
 idleness, living without suitable business ; 
 against slothfulness in business ; against im- 
 moderate business and foreign business : I may 
 lose my time and life, though I be busy, if that 
 business be out of my propel* calling, and the 
 way and method of service providence has 
 appointed me ; would guard against unprofit- 
 able visits, diversions, pleasures, is;c. spending 
 no more of my time in these things than the 
 end of them allows and requires. 
 
 4thly. I propose to divide the time of every 
 day, allotting a fit proportion to the several 
 businesses thereof It was the practice of a 
 pious Christian, to distribute his twenty-four 
 hours into three parts, allowing one part, or 
 eight hours for eating, drinking, company and . 
 diversions ; another part for the work of his 
 particular calling in the world ; and another 
 third part, or eight hours, for the special and 
 immediate service of God and religion, (viz.) 
 reading, meditation, prayer, Ǥt. It is said of 
 Grotius, who spent his days in an insatiable 
 
9G OF MEDITATION. [c 'HAP* II. 
 
 pursuit of human learning, that when he lay 
 on his death-bed, he wished himself in the stead 
 of his devout neighbour above referred to, and 
 at the same time passed a censure on his own 
 life, crying out, hewvitam perdidi ope rose nihil 
 agendo ; 1 have wasted my life in laborious 
 trifling, I would endeavour to act with caution 
 in this matter ; no one business ought to in- 
 gross all my time, nor encroach upon the just 
 demands of another : And though the division 
 I have mentioned may not suit me, nor would 
 1 be scrupulously nice in such matters, yet 
 some care is due. here; and the more exact 
 and prudent I am in my rules, and steady in 
 the pursuit of them, the better I shall improve 
 my time. So many hours I would allow tor 
 sleeping, refreshment, diversion and company ; 
 so many for the duties of my calling ; so many 
 for devotion ; that is, such a proportion to 
 each, as upon a due consideration of my af- 
 fairs and circumstances I find convenient ; and 
 I would always resolve to leave some time every 
 day for the affairs of my soul and eternity, and 
 not let the shop encroach on the closet, at least 
 not keep me out of it. 
 
 5thly. I would endeavour, with the greatest 
 diligence and care, to improve such portions 
 of my time as are set apart ibr, and appro- 
 priated to the work of religion ; as my daily 
 hours of devotion, fast or thanksgiving days, 
 and every Lord's-day. I would exclude the 
 world wholly out of this time, and make the 
 best use I can of it lor another world. Lord, 
 help me by thy grace. 
 
 bthly. I would be careful not to lose my more 
 loose and leisure hours, in the intervals of bu- 
 siness or solemn devotion ; and accordingly 
 
SECT. IX.] OF MEDITATION - . 97 
 
 would set myself to save as much of the time 
 as I can, intermixing something of religion, 
 religious discourse, or at least religious thoughts 
 with my company, diversions, 8fc. " Betwixt, 
 the more stated employments, and more im- 
 portant occurrences of human lite," says the 
 excellent Mr. Bojjle *, " there usually happen* Occasi- 
 to be interposed certain intervals of time, onal Re " 
 which though they are wont to be neg- cct */' ,y * 
 lected, as being singly, or within the com- 
 pass of one day, inconsiderable, yet in a 
 man's whole life amount to no contemptible 
 portion of it : Now these uncertain paren- 
 theses, if I may so call them, or interludes 
 that happen to come between the more so- 
 lemn passages, whether businesses or recre- 
 ations of life, are wont to be lost by most 
 men for want of a value for them, and even 
 by good men for want of skill to preserve 
 them : But as though grains of sand and 
 ashes be a part but of a despicable smallness, 
 and very easy and liable to be scattered and 
 blown away, yet the skilful artificer, by a 
 vehement fire, brings a number of these to 
 afford him that noble substance glass ; by 
 whose help we may both see ourselves and 
 our blemishes lively represented, as in look- 
 ing glasses, and discern celestial objects, 
 as with telescopes, and with the sun beams 
 kindle disposed materials, as with burning 
 glasses : So when these little fragments or 
 parcels of time, which, if not carefully 
 looked to, would be dissipated and lost, 
 come to be managed by a skilful Christian, 
 and to be improved by the celestial fire of 
 devotion, they may be so ordered as to afford 
 us both looking glasses to dress our souls by, 
 n 
 
98 OF -MEDITATION*. [CHAP. H 
 
 " and perspectives to discover heavenly won- 
 " ders, and incentives to inflame our hearts 
 *' with charity and zeal : And since goldsmiths 
 " and refiners are wont all the year long care- 
 " fully to save the very sweepings of their 
 " shops, because they may contain in them 
 " some filings or dust of those richer metals, 
 " gold and silver ; I see not why a Christian 
 " mav not be as careful not to lose the frag- 
 " ments, and lesser intervals of a thing, in- 
 " comparably more precious than any metal, 
 " time ; especially when the improvement of 
 " them may not only redeem so many portions 
 " of our life, but turn them to pious uses, and 
 " particularly to the great advantage of devo- 
 " tion." O my soul ! study this frugality and 
 good husbandry ; time is short ; do not throw 
 any of it away ; walk circumspectly ', not as foots, 
 hut an wise, redeeming the time ; fix thy rules ; 
 quicken thyself to the observation of them by 
 a frequent and near view of eternity ; often 
 call thyself to an account for thy time ; inquire 
 how it passes, what loss thou sustained therein, 
 and by what means ; and contrive in the best 
 manner thou canst, how' to save it and improve 
 it. Lord, be my guide and instructor herein ; 
 make me wise, to consider my latter end, and 
 that on this moment of lime my eternity depends. 
 
 Of the Christian's Ambition. 
 
 • Twenty hjVERY man has something of ambition, which 
 
 first $/>?- ig a n intense desire of good, of farther and 
 
 amen, greater good ; of rising and being in some re- 
 
 Spect or other better, more comfortable, more 
 
 happy. And this is very different in different 
 
SECT. IX.] OF MEDITATION. 99 
 
 sorts of persons, according to the different 
 sense they have of things desirable and excel- 
 lent, and their different notions of happiness, 
 It is said of hutJier, that he knew no ambition 
 but what concerned the service of God : Most 
 men's ambition is directed quite another way, 
 and has nothing of God for the object ; as how 
 to raise or increase an estate ; to aggrandize 
 themselves and families ; get preferments, 
 titles, honours, and reputation amongst men ; 
 enrich posterity, fyc. for which purpose they 
 form projects, lay schemes, and are unwearied 
 in the pursuit of them. We often see them 
 sell their children's souls for a little grandeur, 
 money, settlements, and such like advantages 
 in the world : Instances of this kind are so 
 common, that as most men seem to aim at 
 nothing else, so they are ready to think none 
 do ; as if the lust of the flesh, the lust of the 
 eyes, and the pride of life, was really all there 
 was in the world, and all we have to mind in 
 it. Thus blind and besotted are unthinking 
 creatures ; they are pursuing shadows and va- 
 nity, and according to their success applaud 
 themselves, and are applauded by others : Men 
 will praise thee when thou dost well to thyself, 
 Psal. xlix. 18. 
 
 But the Christian ambition is of another kind, 
 he has more noble divine views, has chosen 
 another sort of happiness, and is breathing after 
 higher, and more excellent things ; as to the 
 world, he is, in some measure, crucified to it, 
 and it to him, Gal. vi. 14. And it is not pos- 
 sible he should be fond of such a caput mortuum, 
 a blasted, dead thing, as the world is if it be 
 really crucified to him. He is transformed by 
 the renewing of his mind, Horn. xii. 2. his erf 
 
 h2 
 
100 of mkiutatiox. [chap. II. 
 
 fictions arc set on things above, Colos. iii. 2. 
 
 and about these his ambition is employed. In 
 general, it is his ambition to please God, and 
 be accepted of him : This is the one thing his 
 sonl desires, and that he is resolved to seek 
 after, all the days of his lite ; in comparison of 
 which, all other things are cyphers, vanity, and 
 nothing ; particularly he is ambitions, 
 
 That lie may obtain a more complete con- 
 quest over sinful passions, irregular desires and 
 motions : That he may be able to crucify the 
 flesh, with the affections and lusts, cleansing 
 himself from all fiithiness both of the flesh and 
 of the spirit, perfecting holiness in the fear of 
 (iod ; that all gross, fleshly desires, all the 
 deeds of the body may be mortified ; that pride, 
 envy, malice, and such like fiithiness of the 
 Spirit may be wholly rooted out of his nature ; 
 all lofty imaginations cast down, and ever) 
 thought brought into subjection to the obe- 
 dience of Christ. 
 
 That he may have a divine ability for, and 
 be ready to every good work ; may be strength- 
 ened by the Spirit, with might in Hie inward 
 ■man ; have a furniture and disposition of mind 
 for all the duties and services of religion ; for 
 the duties of his special office, and particular 
 relations ; for works of piety and charity, as 
 occasion requires. In a word, that he may be 
 fitted to do or sutler, to converse with (rod 
 and man, according to the laws and rules of 
 his sacred profession. 
 
 That lie may always keep possession of him- 
 self, preserve a serenity, composure and calm- 
 -ne^-s within, under any events ; not to be elated 
 bv prosperity, or depressed by adversity ; nei- 
 ther be rutrled by a frowning, or tickled by 
 
SECT. IX.] OF MEDITATION. 101 
 
 a smiling world ; but pass through every state 
 of things with indifferency, bearing either re- 
 proach or applause with an undisturbed mind ; 
 with a sense of the divine hand in every thing, 
 and the divine eye upon him, constantly ob- 
 serving his motions and frame. Christ was the 
 same when the multitude hailed him, in the 
 midst of their Ilosannas and detractions ; glo- 
 rious attainment! could the Christian come up 
 to it, he would triumph therein more than 
 Alexander in all his spoils. 
 
 That he may live in a constant acknowledg- 
 ment of God, and submission to him in all his 
 providences ; not only bearing, but adoring his 
 hand in his dispensations, maintaining a holy 
 complacency or well-pleasedness therein ; " he 
 " would consider," as one * expresses it, " that* Taylor** 
 " God is the master of the scenes, that we must 1,ol y 
 " not chuse which part we shall act ; it concerns '^|» 
 " us only to be careful, that we do it well ; al- ' 
 " ways saying, If t this please God, let it be as* _ E « T « T0 
 " it is : And we who pray that God's will may™, !££' 
 " be done on earth, as it is in heaven, mttStJre- ym'S«. 
 " member that the angels do whatsoever is com- 
 " manded them, and go wherever they are sent, 
 " and refuse no circumstances : And if their 
 " employment be crossed by a higher decree, 
 " they sit down in peace, and rejoice in the 
 " event; as when the angel of Judea could not 
 " prevail in behalf of the people committed to 
 " his charge, because the angel of Persia op-^""- x - 
 ' posed it; he only told the story at the com- lj * 
 mand of God, and was as content, and wor- 
 shipped him with as great an extasy in his 
 proportion, as the prevailing spirit. Thus 
 should the Christian do, if he keep the sta- 
 
102 OF MEDITATION. [CHAP. II, 
 
 " tion wherein God hath placed him ; he will 
 " never long for things without, but sit at home 
 " feasting upon the divine providence." This 
 is the mark the Christian's ambition levels at, 
 that his will may in every thing go along with 
 the divine will, when clearly manifested ; not 
 only submitting to it, in this or that providence, 
 as what must be, but resting in it, and approv- 
 ing it, as what is fit to be, and is best : So that 
 he may almost say as Lid'aer, Jiat voluntas men, 
 mea quia tua, let my will be done, as being 
 wholly referred to, and included in thine. 
 
 That he may have his love enlarged and in- 
 flamed, towards God and towards man ; a more 
 extensive, catholic, divine charity ; a heart to 
 love enemies, to overlook and forgive injuries, 
 and overcome evil with good. 
 
 That he may preserve a devout frame, and 
 keep the tire of the altar always in ; be glad 
 when he is called to co to the house of God, 
 and find an heart for worship, public or secret, 
 and that as often as the time of it returns. 
 
 That he may taste the pleasures, and partake 
 of the refreshments of worship ; neither want 
 the serious, solemn frame, nor miss the divine 
 presence, but have lively intercourse with God 
 therein ; see his power and glory in his sanctu- 
 ary, be satisfied with the fatness of his house, 
 and drink of the rivers of his pleasure. 
 
 That his children and household after him (if 
 he be a parent) may keep the way of the Lord, 
 be found walking in the truth, that he may see 
 Christ formed in them ; see them partaking of 
 the high honour and dignity of being genuine 
 and useful members of the Christian church. 
 O ! how cloth he travail in birth for this purpose ! 
 
SECT. IX.] OF MEDITATION'. 103 
 
 beseeching the Lord night and day with tears : 
 And how would he triumph in it, could he see 
 the travail of his soul in this respect! 
 
 These, and the like, are the objects of the 
 Christian's ambition : Whilst the men of this 
 world are intent upon worldly good, upon rising 
 higher, getting more ; his ambition has a nobler 
 game, and different reference, viz. that he may 
 govern his spirit, overcome his corruptions, dis- 
 charge his duties, guard his frame, and enjoy 
 his God ! if he can succeed in these things, all 
 is well, nothing can then come amiss to him ; 
 let the world revile and reproach, friends forsake 
 him, and relations grieve him, if heaven smile, 
 and God lift up the light of his countenance 
 upon him, this puts gladness into his heart, and 
 gives him a triumph over all adversity. 
 
 Thus it is with Christians of eminency, of 
 higher stature and attainment in religion. 
 Though as long as they are in the world, the 
 affairs of it will demand some of their attention; 
 they cannot wholly overlook the cravings of the 
 bodily appetites, nor must they neglect the of- 
 fices of life, yet their chief concern is about the 
 other world, and their way to it. The interests 
 of that have their most solicitous, most delight- 
 ful thoughts ; and with some it may be the 
 greatest number of their thoughts : Nay, even 
 whilst they seem busy among inferior services 
 here below, their mind is often aspiring, look- 
 ing above them, and beyond them. It is a di- 
 vine passage of the philosopher, and yet, no 
 doubt verified in some : ct As the rays of the 
 " sun," says he, " touch the earth, and yet are 
 " there from whence they are darted ; so a 
 " great and devout mind is familiarly conver- 
 " sant here helow, sed hceret inter superos, it is 
 
104 OF MEDITATION. [dlAP. II. 
 
 " fixed on God, and the inhabitants of another 
 " world ;" from whence he Lets fall a look upon 
 these lower tilings, not without contempt of 
 them, they seem so little to him, 
 
 O my God ! regulate my affections, and direct 
 them to their proper objects; if my sou! may 
 but prosper and be in health, and my religious 
 affairs succeed well, as to other things, more 
 estate, honour, reputation, outward comforts, 
 &>c. I have nothing to say, my happiness de- 
 pendeth not upon them ; they may be either 
 good or bad, as they are used, as they lit me, 
 or as I need them, or ean bear them ; and 
 therefore I leave them in a wiser hand than my 
 own, either to give or deny, as he shall ehttse 
 for me: What thou wilt, and as thou wilt, only 
 forsake me not ; grant me thy presence and fa- 
 vour, and it is enough. Deus mens el omnia : 
 Whom have I in heave?} but thee, and there is none 
 on earth I desire besides thee ? 
 
 Of tlic Religious Education of Child hj. x. 
 
 Tuonty- J^atal are the mistakes men run into in this 
 *£ cotl . great and momentous affair, the education of 
 
 specimen. Y\ . , ., , , tM , . . 
 
 their children, the common methods or edu- 
 cation do not seem to have any thing of God 
 and religion in them. O my sou! ! be upon thy 
 guard here. I know Abraham, says God, that 
 he xcill eommand his children and household after 
 him, and they shall keep the xcai/ of the Lord, 
 Gen. xviii. if). Let this be thy solicitous care, 
 and constant, faithful endeavour. It is true, I 
 cannot give them grace, and secure their reli- 
 gion ; but as God has appointed me my duty, 
 and laid his commands upon me, he has encou- 
 
SF.CT. IX.] - OF MEDITATION". 105 
 
 raged ray expectation of success. A religions 
 education, if it be truly and throughout such, 
 and do not fail in any necessary branches of it, 
 is often, and it may be ordinarily followed with 
 a blessing, and made effectual : Train up a child 
 in the way he should go, and xchen he is old he 
 will not depart from it, Pfov. xxii. 5. Lord, help 
 me to attend my duty and thy prescriptions, and 
 leave the event in thy hand. In order to it, I 
 would propose to myself the following rides. 
 
 1st. I purpose and resolve to be serious and 
 solemn in devoting my children to God in bap- 
 tism. A great many seem to make baptism only 
 a proper time of giving names to their children, 
 or a season of feasting and merriment, or at least 
 matter of form and compliance with an establish- 
 ed custom, leaving out what is most essential to 
 the ordinance, the concern they have with God 
 therein. When parents offer their children to 
 baptism, they are solemnizing a family covenant 
 as it were ; that is, the common Christian cove- 
 nant, as made with them and their family, own- 
 ing their relation to God the Father, Son, and 
 Holy Spirit; endeavouring to insert, as I may 
 say, the name of this or that child into God's 
 covenant, and to continue the high privilege 
 and honour of such a relation in their family. 
 And how important a thing is this ! and with 
 how much seriousness should we £>o about it ! O 
 my soul ! remember thy faults this day ; be 
 humbled for past remissness and neglects, and 
 be more serious and devout in thy future trans- 
 actions of this kind. I knew a family, all the 
 branches of which seemed to have an early, and 
 more than common sense of religion ; for which 
 a judicious and grave man gave this reason, that 
 next to the special favour and grace of God, he 
 
10 $ OF MEDITATION. [_CfIAP. II. 
 
 thought it owing to the religious solemnity and 
 seriousness, with which the head ot' the family 
 devoted his children to God in baptism. 
 
 2dly. I purpose and resolve to %e early and 
 
 constant in the proper methods of instruction ; 
 particularly to inculcate and labour to possess 
 them with a conviction and sense of the worth 
 and dignity of the soul, of the certainty of a fu- 
 ture state of immortality, of the importance of 
 eternal things, and set myself all I can to bring 
 this world into a just neglect and contempt with 
 them ; to instil a high veneration for the holy 
 scriptures, recommending and making the Bible 
 their chief study and delight, if it may be. This 
 has been the way of good people in all ages. 
 Timothy from a child knew the holy Scriptures, 2 
 Tim. iii. 15. The Jews were commanded dili- 
 gently to teach the words of the law to their chil- 
 dren, Deut. vi. 7. and how defective soever they 
 were in other things, their zeal in this particu- 
 lar was very commendable. Josephus tells us, 
 their children were trained up in the knowledge 
 of the law from their very infancy, and were so 
 expert therein, that they knew every thing as. 
 perfectly as their oxen names. Nor were the pri- 
 mitive Christians less careful in this respect: 
 The Bible, especially the New Testament, was 
 their institutes, the grammar of their religion, 
 in which their catechumens and children were 
 grounded. St. Jerome, in one of his epistles, 
 giving directions for the education of a young 
 "lady of a noble Christian family, advises, " That 
 " as soon as she was capable, she should learn 
 " the Psalms, Proverbs, Ecclesiastics ; next be 
 " taught the lour Gospels, and have them al- 
 " ways in her hand ; then get the Acts and 
 " Epistles by heart, and then pass to the read- 
 
SECT. IX.J OF MEDITATION, 107 
 
 " ing of the prophets." How little of this is 
 there in the present discipline of most families ! 
 Music, dancing, play-books, with a collection 
 of novels, light poetry, $c. These are looked 
 upon as the great accomplishments of young 
 persons, and mainly attended to in their edu- 
 cation ; which, no doubt, is one great cause of 
 that degeneracy we so much complain of in the 
 profession of the Christian religion. Consider, 
 O my soul ! that in baptism thou enterest thy 
 children into the school of Christ, and iayest 
 thyself under obligations to teach them his doc- 
 trine ; endeavour to do this with constancy and 
 care ? put his book into their hands, and help 
 them to take out of it the great and important 
 lessons it contains. 
 
 3dly. I purpose and resolve to watch and 
 guard their manners, and apply myself in all 
 the methods I can, to cure the maladies and 
 distempers of their minds. I would constantly 
 recommend to them all social and divine virtues, 
 love to God and man, in all the branches of it, 
 sobriety, modesty, humility, the government of 
 their passions and appetites ; diffidence of them- 
 selves, esteem and reverence of superiors, es- 
 pecially their parents, ministers, and instruc- 
 tors ; justice, truth, and charity in their words ; 
 and when any symptoms of evil, any immoral, 
 vicious inclinations begin to appear, I would 
 set myself, with great solicitude, to suppress 
 them and root them out ; to which purpose, I 
 would carefully watch over them, and observe 
 every thing of this kind ; I would note down 
 their more remarkable miscarriages from time to 
 time, put them upon doing the like, and not only 
 give suitable admonitions and cautions, but di- 
 rect to such texts of scripture where they may 
 
108 OF MEDITATION. [cil.\l\ TT. 
 
 *cc themselves corrected and censured : And to 
 enforce alJ, would add t!ie sanction of mine au- 
 thority, commanding my children and household 
 after me to keep the way of the Lord ; encou- 
 raging- them by proper rewards in well doing, 
 and restraining by threats and punishments from 
 the contrary, Prov. xix. 18. Prov. xiii. 24, 
 
 4thly. I purpose and resolve at fit times to 
 address myself to them in a more solemn man- 
 ner, treating with them about the affairs of their 
 souis ; warning them of the danger of such and 
 such neglects, such and such practices and pur- 
 suits ; recommending to thou religion from all 
 suitable topics: and particularly pressing them 
 to a personal covenanting with God, especially 
 at the Lord's table ; for which purpose I would 
 endeavour to afford them all proper nelps. 
 
 5thly. I purpose and resolve to dispose of 
 them in the world, to choose their callings, em- 
 ployments, and masters ; their relations, hus- 
 bands, and wives, so far as I can, and the whole 
 State of their affairs, xcith an entire reference and 
 subserviency to the great ends of religion. O ! 
 that I may not, as is too commonly the case, by 
 carelessness and treachery in these instances, 
 destroy what I have been building ; and after 1 
 have devoted my children to God, and engaged 
 to bring them up according to the rules and 
 laws of the Christian discipline, sacrifice them 
 to mammon^ and barter away their souls for a 
 Jittle present advantage : What is this but to 
 imitate those wretched idolaters the prophet 
 speaks of, Jer. xxxii. 33. who built high places to 
 Baal, to cause their sons and their daughters to 
 pass tlwough thejire unto Molech. Their souls, 
 it not their bodies, hereby become a victim. ()! 
 may J never be guilty of this pertidiousness. I 
 
SECT. IX.] OF MEDITATION'. 109 
 
 profess to take God as my covenant God -, I 
 have given up my children to 3iim in covenant ; 
 I lie to him, and am an hypocrite ; unless 1 
 choose him as my portion and theirs, esteeming 
 his loving-kindness better than life. 
 
 Gthly. I purpose, and shall endeavour to en- 
 force all my instructions by my example, and 
 not to run down in practice what I recommend 
 by precept ; would take care whilst I inculcate 
 to them the necessity of religion, and of minding 
 another world, not to neglect it myself, and 
 thereby destroy the efficacy of my own doctrine; 
 would take care, while I talk to them of mode- 
 ration, humility, self-denial, §c. not to live in 
 the contrary vices myself, and indulge myselt" 
 in practices I am constantly representing to 
 them the danger of; so, while I talk to them of 
 governing their passions, I give a loose to my 
 own; and against reviling and backbiting others, 
 I daily take a liberty of doing so before them ; 
 if while I talk to them of the duties of retire- 
 ment, of diligence and constancy therein, I ma- 
 nifest I have no regard to these things myself; 
 often read grave lectures of mortification and 
 contempt of the world, and yet discover by my 
 conduct, both of myself and them, that I have 
 nothing so much at heart; this can have no 
 other tendency but to undermine all my in- 
 structions, and make the young pupil despise 
 them as words in course, and a sort of cant ; or 
 at least make him like myselt!, an hypocrite, and 
 rain pretender to religion. Dread, O my soul! 
 this trifling ; if religion be necessary and good 
 for others, it is good for thee ; nor wilt thou 
 ever teach to purpose, whilst an ill conscience 
 and an ill example stare thee in the face. 'Pa- 
 rents should be able to sav to their children, as 
 
110- OF meditation. [('HAP. II, 
 
 the apostle doth to the Thessalomam ; Ye arc 
 witnesses, and God also, Jiow holily and justly, 
 and unblameably ice behaved ourselves among you, 
 l Thess. ii. 10. Those things which ye have both 
 
 learned, and received, add heard and seen in me, 
 do, and the God oj' peace shall be with you, Phil. 
 iv. 9. 
 
 7thly. I purpose and resolve to 'look up to 
 God, in frequent, fervent prayer, for his in- 
 struction, to accompany and crown mine. This 
 must be my daily work ; and I would often set 
 some time apart for more solemn intercession 
 and supplication in behalf of my children ; lav- 
 ing before him, and enlarging upon their several 
 cases, necessities and wants, and recommending 
 them particularly to God ; begging he would 
 direct me in my methods of conduct towards 
 them, and especially when I have any close re- 
 proof or admonition to give them ; that he 
 would assist me in that application, and bless it, 
 prepare their hearts to receive it, make it suit- 
 able and effectual. The more we depend on 
 God in this, and all the great affairs of religion, 
 the more success we are like to have ; he has 
 often prospered, and owned such a dependence. 
 Ambrose told Monica, the mother of Austin, 
 who had been so importunate for his conversion, 
 that a son of so many prayers could not miscarry : 
 Not that prayer, though as fervent as Monica's, 
 is always successful ; but it is often so ; often a 
 moans of enriching and blessing a family, and 
 sometimes has been answered in very glorious 
 fruits, and proved the best inheritance to their 
 children, after the pious supplicants have been 
 laid in the dust. 
 
 Help me, O my God ! with all suitable zeal 
 and patience, to attend my duty in this parti- 
 
SECT. IX,] OF MEDITATION. lit 
 
 ctilar of it ; may I walk within my house with a 
 perfect heart ; not only instructing, but exhort- 
 ing and charging as a father his children, that 
 the if walk worthy of God, 1 Thess. ii. 11, 12. 
 Whilst so many are seeking great things for 
 themselves and theirs in this world, I would 
 seek great things of a more excellent and dura- 
 ble nature ; whilst they project how to make a 
 man of this or that child, as they express it, I 
 would be solicitous to make every one of mine 
 a Christian, and constantly pursue such mea- 
 sures as have the most direct tendency to that 
 purpose. Lord, grant me the desire and tra- 
 vail of my soid herein, and I have nothing 
 greater, nothing farther to ask 1 
 
 Of ^ or \fu' in s god. 
 
 i 
 
 t is agreed, I think, among Christians, what- Tvxtdg- 
 ever end God may be said to have in making third 
 the world, and in all his works, that the great s P iXWKM - 
 and ultimate end of man, and which he is to 
 propose to himself as his end, is God himself, 
 his honour and sdorv. This religion teacheth 
 us ; whether we cat or drink, or wJiaiever ice do, 
 we are to do all to the glory of God, 1 Cor. x. 31. 
 But though this be allowed to be our end, and 
 what we often talk of as such, it may be few, 
 comparatively, have any distinct and just no- 
 tion of the thing, what it is to glorify God. It is 
 not certainly to add to his glory, to make him 
 glorious, or more glorious than he is ; this no 
 creatures, neither men nor angels can do : But 
 it is, in short, to preserve and evpress a sense of 
 his excellency. We glorify God, when in our 
 whole conduct and behaviour we shew an es- 
 
112 OF MEDITATION'. £ CHAP. IK 
 
 teem of him, and regard to htm, suitable to the 
 dignity of his nature ; as when we have those 
 inward affections, and discover them upon all 
 occasions, that are due to a being of such ex- 
 cellencies, and answer the several perfections 
 v. e acknowledge in him : For instance, 
 
 We glorify his power when we own and cele- 
 brate it in ail the displays thereof, in his works, 
 both ol' creation and providence ; when we rely 
 on him for the performance of all he has pro- 
 mised, being persuaded he can do ever if thing, 
 and that no thought can be witkfiofden from him, 
 Job xlii. 2. Tinas /ihraham glorified the divine 
 power, trusting it through such difficulties as a 
 weak faith could not have surmounted ; he be- 
 lieved in hope against hope ; considered not his 
 own bod//, now ckad, when lie was about an hun- 
 dred //ears old, nor ijel the dcadness of Sarah's 
 womb, lie staggered not at the promise through 
 'unbelief] but teas strong in faith, giving glorj/ to 
 God, ivom. iv. 18, H), 20. The three Jewish 
 worthies glorified the divine power, when they 
 set it against the threats of the haughty monarch, 
 and in consideration of it despised all his terrors. 
 The God. whom we serve, say they, is able to de- 
 liver us out of liit} hand, Dan. iii. 17. The 
 Christian glorifieth it by the like trust, in all 
 dangers and difficulties, particularly. in his con- 
 fident hope of a resurrection by the power of 
 (Jod, Malt. x\ii. 29. Farther, we glorify his 
 power, when we tear him more than all other 
 beings, Malt. x. 28. When we reverence him 
 as the great Sovereign and supreme Lord of all, 
 Mall. vi. 18. and, in a word, when we expect 
 all performances of power from him, and slight 
 such objections as would discourage our faith 
 and trust. 
 
SECT. IX.] OF MEDITATION. ] 1 3 
 
 We glorify his wisdom, when we take notice 
 of the manifestations of it in all his ways ; when 
 we maintain a veneration suitable to so great an 
 excellency ; when we implicitly acquiesce in his 
 providences, even though we understand not 
 the meaning and design of them ; believing that 
 all Cod doth is well done ; that there can be no 
 error in his administration ; when accordingly 
 we wait for, and resign to his conduct in ail 
 things. 
 
 We glorify his mercy when Ave make that our 
 refuge under a sense of guilt, and believe it suf- 
 ficient to pardon the greatest transgressions ; 
 and will do it, in the way, and according to the 
 plan and scheme of the gospel covenant, Psalm 
 li. 1. 
 
 We glorify his omniscience and immensity, 
 when we set him always before us, and at our 
 right hand; believe he seeth in secret; and ac- 
 cordingly are as busy in that part of religion, 
 which is withdrawn from the view of men, and 
 as devout in it, as if all was transacted upon the 
 open theatre of the world, Matt. vi. 6. When 
 a sense of his eye upon us, and his certain know- 
 ledge of the inward motions, thoughts, and in- 
 tentions of the heart, restrain from those sins 
 that have the temptation of privacy ; when we 
 dare not dissemble and act with disguise, be- 
 cause God knows it ; dare not lie or conceal the 
 truth when called to utter it, because, though 
 we may pass undiscovered amongst men, yet we 
 consider that all things are naked and open to 
 his eyes. My son, says Joshua to Achan. con- 
 jess and give glory to the God of Israel, and tell 
 me what thou hast done, Josh. vii. 19. When we 
 reverence his presence, at all times speaking, 
 thinking, and acting in his fear. 
 
114 OF MEDITATION. [CHAP. II. 
 
 We glorify his holiness and majesty, when we 
 behave ourselves with suitable lowliness and self- 
 abasement before him, Gen, xviii. 27. And like 
 the seraphim cover our faces when we behold 
 his, IsaL vi. 2. When a sense of his infinite 
 purity and greatness deeply humbles us, lays us 
 in the dust as vile and nothing. 
 
 We glorify him in his providences, when we 
 reverence every dispensation ; eye his hand, 
 own his sovereignty, justice, wisdom, holiness, 
 <!yc. therein; dutifully submit to his will, and 
 whatever he appointed and doth, we fall at his 
 ibot and do obeisance. 
 
 We glorify him in his word and laws, when 
 we esteem them according to their excellency, 
 as holy, wise, just, and good ; make them our 
 study, meditation, and delight, our monitors 
 and rule ; subjecting ourselves to the authority 
 of God therein, and that at all times, and in all 
 things. 
 
 In short, we glorify him as God, as the most 
 excellent being, when our greatest ambition, 
 and constant endeavour is to love him, serve 
 him, obey him, and, in our measure, to be like 
 him ; when we are solicitous to obtain his fa- 
 vour, esteeming his loving-kindness belter than 
 lij'e ; are more concerned to please him, and re- 
 commend ourselves to him, than about any 
 other interest in the world ; when we covet his 
 presence, and triumph in it, and are willing not 
 only to leave this world, but to go through 
 death, any sort of death, for the joys of his 
 presence. 
 
 Tin's is to glorify God ; we glorify him in- 
 wardly, when we have that esteem and reve- 
 rence of God, fear, trust, love, §c. that the 
 perfections and excellencies of his nature re- 
 
SECT* IX.] OF MEDITATION. 115 
 
 quire : And we glorify him outwardly, and give 
 others Occasion to glorify him, when we shew 
 our inward esteem, reverence, devotion, <§*. in 
 a course of action ; speaking honourably of God 
 on all occasions ; publicly worshipping him, and 
 with all becoming devotion ; expressing a zeal 
 for his name and honour ; being ready to vindi- 
 cate it at all times, as we are able ; and in a 
 word, acting in every instance as those who un- 
 derstand the perfection of their rule, the great- 
 ness and excellency of their Master, and as see- 
 ing him that is invisible : Hereby our lights 
 shine bejoi % e men, and we give them occasion, 
 (seeing our good works, with what decorum 
 and decency, with what reverence of God, §c. 
 we act) to glorify our Father that is in heaven. 
 
 O my soul ! let this be thy care, thy study 
 and thy ambition : To honour God in thy 
 thoughts, words and actions ; to discover a 
 due sense of his infinite excellencies, and to 
 make a just representation of him to the world ; 
 give him the glory of every attribute, and con- 
 stantly act under the influence of it ; let his 
 power deter thee from sin, encourage thee to 
 thy duty in the midst of all difficulties and 
 dangers : Fear not him that can kill the body 
 only ; let a sense of his perfections draw out 
 all suitable graces ; a sense of his constant pre- 
 sence compose thee to gravity and decency of 
 behaviour : Endeavour thus to glorify God, 
 make it the general end of thy life, and the 
 end of thy particular actions : Whether thou 
 eatest or drinkest, or whatever thou dost, do all 
 to the glory of God : Give him the glory of all 
 he has done for the world, for the church, for 
 thyself: Acknowledge him in every thing, in 
 thy enjoyments, comforts, attainments, and 
 
 I 2 
 
116 or MEDITATION. [CHAP. IF. 
 
 works ; let it be engraven on thy heart, by the 
 
 grace of God I am what I am. This I have 
 done by the good hand of my God upon me ; 
 it was his wisdom that directed me, his grace 
 that supplied me, his strength that carried 
 me through the service. When I can say 
 this with a full conviction of my dependence 
 on God's help, and with a due sense of his 
 goodness therein, I understand the gloria Deo, 
 (glory to God) which is too often paid him in 
 a compliment, and there is something more 
 than form in mv ascription. O my soul ! en- 
 deavour to fix thy attention right; make God 
 thy all ; his glory thy constant aim : Thou 
 needest not exclude thy own interest, nor art 
 thou required to do so ; that is always in con- 
 nexion with God's glory :*He that truly honours 
 God, will effectually serve his own interest and 
 comfort, and secure his salvation. Lord, assist 
 me in the choice of my end, and in the pursuit 
 thereof; fill my mind with a sense of thy ex- 
 cellencies ; and may I, in all my converse with 
 thyself and with thy ic! low-creatures, act as 
 under thy eye and influence, walking worthy, 
 and shewing forth the virtues of him that has 
 called me ; of whom, through whom, to whom 
 are all tilings, lo uliom be glory Jiu° era- and 
 ever. 
 
 And thus 1 have given some more examples 
 for the assistance of intelligent and devout 
 Christians. I have drawn them out to a greater 
 length than 1 designed. It may be the sub- 
 jects I have chosen will be less acceptable to 
 some, and may be thought not so proper for 
 Meditation ; but my intention is to lay down 
 the method and manner of Meditation ; to 
 Which purpose any subjects may be suitable : 
 
SECT. X.] OF MEDITATION*. 117 
 
 And indeed I have made choice of these, not 
 only because I look upon them of importance 
 in the Christian life ; but because I apprehend 
 them growing out of fashion, and almost obso- 
 lete among us. The strain of modern writings 
 in divinity, and modern sermons, seems to run 
 another way ; and being myself convinced that 
 there is a reality in these things, and that many 
 of them are the truths by which souls chiefly live 
 and prosper, and in which, particularly, devo- 
 tion is eminently concerned, I found it no 
 difficulty to risk my reputation, and expose 
 myself to the censure of some critics, rather 
 than neglect any part of the service, to se- 
 rious persons, I proposed in this essay. I 
 shall hasten through what remains on the 
 head of Meditation, and only touch upon a 
 few r subjects for occasional Meditation^ in a very 
 transient way, with greater negligence of stile 
 and method, and thereby make the specimen 
 fitter for imitation. 
 
 SECT. X. 
 
 Some Specimens of Occasional Meditation. 
 On the Reverence due in God's Worship, 
 
 SATURDAY NIGHT, SEVEN o' CLOCK. 
 
 I Am by the good hand of my God upon me 
 brought near the close of another week, and 
 have a prospect of another sabbath. Among 
 
IIS OF MEDITATION. fciIAP. II. 
 
 the duties that lie before me the ensuing day, 
 those that concern the public worship, are not 
 the least considerable. It was, I presume, one 
 great end, if not the chief end of God, in the 
 institution of a sabbath, or day of sacred rest, 
 and for which it is continued in the church, 
 that men might meet together, openly acknow- 
 ledge God, pay homage to him, and converse 
 with him in the solemnities of worship ; and 
 upon the discharge of this duty in a right 
 manner, I reckon the sanctirication of the sab- 
 bath, and the comfort of it very much de- 
 pendeth. 
 
 Among other defects with reference hereto, 
 which I have to accuse myself of, one is want 
 of due reverence in the house and worship of 
 God. I have not enough considered, that 
 when I come into the house of God, the place 
 of public worship, I am in his more special, 
 immediate, solemn presence ; and consequently 
 that a more than common reverence is due 
 from me. O my God ! forgive past forgetful- 
 ness and neglects, and help me in my future 
 conduct. Thou art every where present, 
 filling heaven and earth ; but here I may ex- 
 pect a more special presence. O ! that I had 
 a greater sense of it : Help me here to set 
 thee always before me ; and when I enter into 
 thy courts, to behave myself as one under deep 
 impressions of thy eye and presence, saying 
 as the devout patriarch, hoic dreadful (or ve- 
 nerable) is this place ! this is none other but the 
 house of God, and this is the gate of heaven, Gen. 
 xxviii. 17. 
 
 It was one of the precepts and rules God 
 gave his ancient people, the Jews, that they 
 should reverence his sanctuary, Lev. xix. 30. 
 
SECT. X.] OF MEDITATION. 119 
 
 There was, no doubt, a peculiar holiness in 
 that place, and a peculiar reverence due to 
 it, founded on reasons peculiar to that dis- 
 pensation : Its very name imports holiness and 
 sanctity. It was a divine structure, a building 
 of God. He drew the model of it, Exod. 
 xxvi. 30. It had a solemn consecration, by 
 divine appointment, Edvd. xl. 10. It was dis- 
 tinguished and honoured by the Shechinah, the 
 sensible glorious presence of God, Eavd. xxv. 
 8. And as God took possession of it, and sanc- 
 tified it by his extraordinary presence, so from 
 thence he manifested himself to his people, 
 and often in a peculiar sensible manner, Exod. 
 xxv. 22. xxxiv. 35. Eevit. i. 1. These things 
 gave a glory to that place of worship, made it 
 a sanctuary, and called for special reverence : 
 Accordingly sundry laws and rules were pre- 
 scribed them, relating to that reverence, which 
 I shall not at present meddle with. 
 
 It is certain there is now under the gospel no 
 such sanctuary, or holy place. It was the She- 
 chinah eminently that distinguished that place 
 heretofore, and rendered it holy. Thus S'utai 
 and Sion were called holy, because the Shechi- 
 nah or glory of the Lord appeared in them in 
 so illustrious a manner ; and hence the mount 
 of transfiguration is called the holy mount, 2 
 Pet. i. 18. because of the excellent glory there 
 manifested, v. 17. But this holiness was purely 
 relative, owing to the hallowing, sanctifying, 
 extraordinary presence of God, and ceased 
 whenever that was withdrawn. Shiloh was no 
 longer holy, when the ark and tabernacle and 
 Shechinah were removed from it. Jerusalem 
 was once the holy city, but now is not so, 
 because God has forsaken it. It is observable, 
 
120 OF MEDITATION'. [CHAP. II. 
 
 that when the Shechkiah had at any time re- 
 moved from the sanctuary, and left the most 
 holy place, as it often did, particularly to direct 
 the children of Israel in their marches, it waft 
 no longer esteemed most holy ; and therefore 
 not only Aaron, but his sons, the common 
 priests, might come into it, Ntonb. iv. .■>. So 
 that I think it certain there can remain with 
 ns no such thing, properly speaking, as a sanc- 
 tuary or holy place, unless we can prove a She- 
 tihinah in them. We may consecrate them by 
 forms and rites of religion, and invocate the 
 divine presence ; may call them holy, but can 
 never make them holy in the same sense as 
 the Jewish tabernacle and temple were holy : 
 Unless by some means or other, we can intro- 
 duce a sensible display of the divinity into 
 them ; and therefore we find places of worship 
 under the gospel were chosen without distinc- 
 tion, and without any pretence of holiness. 
 So our Saviour told us it should be, John iv. 
 20, 21. 23. And so we find it was: Christ 
 preached in synagogues, Mat. xiii. .54. Mark 
 vi. 2. On a mountain, Mat. v. 1. By the sea- 
 side, Mark iv. 1. In a ship, Mat. xiii. 2. In 
 an house, Mark ii. 1, 2. And thus did the 
 apostles, Acts i. 13. ii. 46. v. 42. xviii. 7. 11. 
 xxviii. 30, SI. There was but one particular 
 place which heretofore God chose to put his 
 name in, and to which their sacrifices and oi- 
 ferings were to be brought; but under the 
 gospel incense is to be offered in every place, 
 Mai. i. 11. 
 
 But though places of worship are not now 
 holy, 'as muter the Jewish dispensation the ta- 
 bernacle and temple were, yet undoubtedly 
 there is a reverence due to them, or at least 
 
SECT. X.] OF MEDITATION. 121 
 
 in him. They may still be called the house of 
 God, and ought to be esteemed the places of his 
 special presence. The Jewish sanctuary was 
 frequently termed the Tabernacle of the Congre- 
 gation, or meeting, not from the people's meet- 
 ing together in it, rather because there GOD 
 met with them. Our places of worship are still 
 tabernacles of meeting ; places in which we pro- 
 fessedly go to meet with God, and more so- 
 lemnly approach him. Where God is worshipped 
 according to his own institution and appoint- 
 ment, he still records his name, and we may 
 expect the accomplishment of what he has pro- 
 mised, that he will come to his worshippers and 
 bless them, Exod. xx. 24. Wherever two or three 
 are gathered together in his name, he will he in 
 the midst of them, Matt, xviii. 20. Whether that 
 text refer directly to assemblies for worship or 
 not, w r e need not, I think, exclude this sense in 
 the interpretation. God is now present with his 
 worshipping servants, as well as formerly, though 
 there was something peculiar with respect to 
 outward glory, and the like, in the manifesta- 
 tion of his presence then ; and it may be that 
 visible Shechinah, or glory, which filled the 
 places of worship heretofore, maybe considered 
 as typical of a moral spiritual Shechinah and 
 glory under the gospel ; of that greater measure 
 of light, life and comfort, that devout men are 
 favoured with in gospel-worship. 
 
 It is of some weight in this matter, and a 
 good argument of a special, eminent presence 
 of God in places of public worship under the 
 gospel, that the angels are represented as wait- 
 ing, and giving their attendance therein. That 
 celebrated critic, Mr. Joseph Mede, thinks that 
 when God is said to be in one place more than 
 
122 OF MEDITATION - . [CHAP. II. 
 
 another, it is to be understood of his retinue or 
 train. " The king," saitli he, " is there where 
 '* his court and retinue is ; so the Lord of 
 " Hosts is there • specially present, where the 
 " heavenly guards, the blessed angels, keep 
 " their station and rendezvous." And he en- 
 deavours to prove that all the appearances of the 
 divine Majesty in scripture are described by 
 that retinue : And indeed the SJieeliinah or 
 glory of God consisted, as many think, of the 
 divine Majesty with angels ministering to him, 
 making up his retinue, and executing his com- 
 mands. There were ministers and tokens of 
 his presence, and hence we find by God's ap- 
 pointment cherubims set up in the holy place, 
 overspreading and covering the ark, called by 
 the apostle cherubims off Ion/, Heb. ix. 5. (L e.) 
 symbols of the divine glorious presence. The 
 angels were eminently present in God's temple 
 and sanctuary of old, as a signification of the 
 divine presence there ; and the apostle intimates 
 that they are still present in Christian assem- 
 blies and places of public worship under the 
 gospel, 1 Cor. xi. 10. where he is admonishing 
 
 to behave with decencv and reverence in such 
 
 j 
 
 places, because of ike angels. Angels are pre- 
 sent, as spectators, and it may be for other pur- 
 poses, with Christians in their worship : Hence 
 Chrijsostom calls the church or place of public 
 worship, the place, of angels, of arch-angels, and 
 palace of God. 
 
 O my soul ! reflect on this matter, and learn 
 to reverence God's sanctuary. Look upon the 
 place of worship as the place of God's special, 
 solemn presence, and let the consideration of 
 that compose thee into a grave, decent, reve- 
 rend behaviour : Endeavour for a heart, temper 
 
SECT. X.] OF MEDITATION. ]23 
 
 and frame that becomes one, who is so often 
 conversant with God, a being of sovereign ma- 
 jesty and greatness, infinite purity and holiness. 
 Particularly, 
 
 I would resolve and endeavour to maintain 
 holiness of manners and purity of heart. Under 
 the law strict orders were given not to approach 
 God whilst under any defilement, and such as 
 presumed to do so, were to be cut off, Lev. vii. 
 20. God dwelt among that people, and out of 
 reverence to his presence they were obliged to 
 the utmost caution and circumspection in their 
 whole conduct. Their eating, drinking, all 
 their converse was under the regulation of the 
 divine law. O ! my soul, attend to this : Thou 
 worshippest an holy God, therefore study to be 
 holy. If thou regardest iniquity in thy heart, 
 and allowest thyself in any way of wickedness 
 and defilement, God will not hear thy prayer, 
 Psal. lxvi. 18. Thy sacrifices are an abomina- 
 tion to him, Prov. xv. 8. Thou dost but affront 
 him when thou appearest in his presence. Take 
 care therefore to wash thy hands in innoce?icy, 
 and so compass his altar about, Psal. xxvi. 6. 
 
 I would resolve and endeavour to get my 
 mind rilled with a sense of God, and of his spe- 
 cial presence, when I am going to his house and 
 worship ; and when I enter his house, would 
 endeavour to meet him there, directing my 
 mind and thoughts to him, looking up for his 
 presence, and begging his help. 
 
 I would endeavour to behave myself with a 
 becoming awe and reverence whilst in worship, 
 attending diligently and devoutly to the work I 
 am about, and at the same time keep my eye 
 fixed on God ; watching against all indecency 
 and rudeness in the presence of the divine Ma- 
 
124 OF MEDITAYJOV. [CHAP. H. 
 
 jesty and his holy angels, governing myoutwani 
 deportment suitable to such a presence ; guard* 
 ing against whatever might be Offensive and in- 
 consistent with the reverence required, as laugh- 
 ing; gazing about, lolling, sleeping, $c» And 
 - tecialiy I would guard my thoughts and affec- 
 tions; as knowing that the God I am worship; 
 ping, .searchc!/i l::c heart and trieth the reins. 
 Lord assist me by thy grace, teach me the true 
 rule of thy worship : .May i look well to my 
 feet, (my affections) when I go to the house of 
 (rod, and may I look well to them while there: 
 Fill me with the Shechinah of thy Spirit, and 
 constantly favour me with thy presence : May I 
 see thy power and thy glory in thy sanctuary ; 
 then shall my soul be satisfied as with marrow 
 and fatness, and my mouth shall praise thee 
 with joyful lips. 
 
 Preparation for the Lord's T)ay. 
 
 SATURDAY NIGHT SEVEN O'CLOCK. 
 
 Specimen I have been brought thus far through another 
 H« week : I feel much occasion for thankfulness^ 
 not only that God has continued the usual 
 course of his kind providence, but for some spe- 
 cial favours and mercies, which, as I desire to 
 bless God for, so 1 would take some notice of 
 them in my diary. O ! may I not be formal in 
 such things, but record the loving kindnesses 
 of God with all suitable gratitude and devotion! 
 As 1 have matter of praise before me, so matter 
 of complaint against myself; much reason to be 
 humbled for such Infirmities, as I see still ac- 
 
SECT. X.] OF MEDITATION. 125 
 
 company me, and compass me about. O ! when 
 shall I be above and beyond these complaints ? 
 However, I have reason to bless God that things 
 are no worse with me. In the main, this has 
 been a comfortable week : I have not been 
 wholly left to myself; left to fall either into 
 great sins, or great sufferings. I have not lost 
 a!J my time, nor quite neglected my duty, 
 cither to God or man ; and I hope I may say I 
 have had some hours of comfortable converse 
 with God, particularly upon Thursday night, 
 
 when Lord, accept my acknowledgments of 
 
 thy grace and goodness towards me, and of my 
 miscarriages. 
 
 To-morrow is a day set apart by the appoint- 
 ment of God, for the special solemn work of 
 religion, which I would now endeavour, In the 
 best manner I can, to prepare myself for. Lord 
 assist me therein ! AwaJce, O north-xchid, mid- 
 come thou $&Uth, bhnv upon my garden, that ffte 
 spices thereof niaj/Jlow out I cannot understand \ 
 what they mean that object against the morality 
 of the sabbath, and are for laying it common; 
 certainly they are not friends to themselves. I 
 cannot but look upon it as a wise and merciful 
 institution ; not only a mark of God's sove- 
 reignty, but an instance of his kindness: Herein 
 he hath joined our duty and happiness. What- 
 ever others do, I am sure I need such pauses as 
 these, in the pursuits of the world, and desire to 
 be thankful that I am so frequently called off 
 from the defiling distracting business of this 
 earth, and to turn my face more directly to- 
 wards heaven. O ! for wisdom and grace to 
 improve my sabbaths aright, that every sabbath 
 might be a foretaste of my everlasting sabbath, 
 and as one of heaven to me. 
 
126 OF MEDITATION'. [CHAP. I!., 
 
 I purpose to-morrow to pursue the rules I 
 have often heard recommended, and which I 
 am convinced are just and reasonable, (and ac- 
 cordingly have prescribed them to myself) con- 
 cerning my behaviour in the several duties of 
 the Lord's day, secret, private and public. I 
 would often revise them, and always attend to 
 them : And as I have abundant reason to be 
 sensible of my omissions, neglect of rules, mis- 
 management of sacred work, it becomes me to 
 remember my fault this day ; and as I would 
 censure myself, so I would take the present 
 occasion to renew my resolutions, particularly 
 in the following instances : 
 
 I would take care to lose none of the sacred 
 time of the Lord's day, but diligently employ 
 the whole of it in public or secret duties ; in 
 works of piety or mercy, so far as the state and 
 strength of the body will admit, and leave no 
 intervals and parentheses of religious exercises 
 and services, but such as may tit me to return 
 to them with more advantage. 
 
 I would make a great account of solemn wor- 
 ship ; and though I would be cautious, I do 
 not aim too high, lest disappointments turn to 
 my discouragement ; yet I would always have 
 designs and views suitable to such weighty em- 
 ployment, as I am to be in through the day, 
 especially when engaged in worship. It is 
 something great and important I am about, 
 when in the special and immediate presence of 
 God, conversing and transacting with him con- 
 cerning the affairs of my soul and eternity : 
 Accordingly it becomes me to be solicitous 
 about success herein, and be in good earnest in 
 all my work. 
 
S'CT. X.] OF MEDITATIOX. 127 
 
 I would resolve and endeavour to prepare 
 myself duly for the work of every sabbath, and 
 particularly of the next ; would be early upon 
 my knees, endeavouring to get my heart warmed 
 in secret devotion ; to awaken my faculties, fix 
 my attention, bespeak the presence of God 
 with me, beg a blessing upon the several ordi- 
 nances of the day ; upon the minister or mini- 
 sters I may hear, whom I would never fail affec- 
 tionately to recommend to God, desiring they 
 may be helped in delivering their message, and 
 that a suitable word may be directed to my 
 heart. 
 
 I would be especially careful to join in the 
 devotion of the congregation in the prayers and 
 praises that are offered up. Alas ! how much 
 have I failed in this respect ? How often do I 
 withdraw my attention, (my eyes and thoughts 
 rambling about) bearing no part in the worship: 
 I purpose henceforth, to-morrow particularly, 
 to watch against this trifling, and to keep close 
 to the work in hand, going along with the mi- 
 nister in all his petitions, not only hearing 
 them, but setting my hearty Amen to them ; 
 making them my own, and unite in sending 
 them up to heaven. Lord, assist me by thy 
 grace ! 
 
 I purpose, and shall endeavour to make some 
 advantage by every sermon I hear. This may 
 be done, even though it may be none of the 
 best, if it be not altogether ramble and imperti- 
 nence ; in which case, 1 confess, it is not easy 
 to keep up attention, much less employ devo- 
 tion ; but if it be grave, solid and judicious, 
 notwithstanding it have nothing extraordinary 
 and new, I may improve by it ; as in the exer- 
 cise of grace, relishing known truths, feeding 
 
128 OF MEDITATION. [ciIAI*. If. 
 
 upon them, delighting in them, 8$c. When f 
 go to hear the word of God, I do not always 
 propose new light, and further instruction ; 
 much less should I propose the entertainment 
 of curiosity, but rather the warming my heart, 
 and having my mind stirred up by way of re- 
 membrance : Accordingly I would chiefly value 
 such preaching that has most of this tendency; 
 that is fitted to rouse the conscience, and better 
 the heart, rather than tickle the ear. I have 
 been pleased with some thoughts of the truly 
 honourable Mr. Boyle, in one of his occasioned 
 reflections ; that upon the sight of a looking- 
 glass, with a rich frame. He observes, " That 
 " though the curious frame does as we'd please 
 " as attract the eye, vet it does not represent 
 " the image of the beholder's face ; so the fine 
 " expressions many applaud in sermons, have 
 " no peculiar virtue in them, have no power 
 " like a good looking-glass, to acquaint the be- 
 " holder with the true image of his own com- 
 " plexion and features ; and often when a glass 
 " has a rich and gaudy frame, children's eyes 
 c; are so entertained and amused with it, that 
 " they are regardless of any thing else, and 
 " neglect to consult the usefuller part, whose 
 " office it is to discover to them themselves : 
 " So when there is too much of rhetoric in a 
 " sermon, many that should not be children, 
 have their attention not only so attracted, 
 but so detained bv that, that thev are diverted 
 from regarding the more instructive part ot 
 the discourse ; and the more witty and criti- 
 " cal sort of auditors are so much more accus- 
 " tomed to judge of sermons, than to judge of 
 " themselves by them, that they deal with 
 ** them, as if in this glass a man should only 
 
SECT. X.] OV MEDITATION. 129 
 
 praise or discommend the embossed images 
 of the frame, without caring to make use of 
 the glass itself, to mend any tiling he finds 
 out of order about him ; and it must be con- 
 fessed, though I grieve and blush it can be 
 truly So, that it is but too often as the scrip- 
 ture somewhere complains, like people, like 
 priest ; and that there is a sort of preachers 
 (for I am loath to call them divines) who ap- 
 pear more solicitous to make their expres- 
 sions, than their hearers good, and had much 
 rather hear their praises than their sighs ; and 
 that their auditors should rather admire their 
 good language, than follow their best coun- 
 sel : In a word, in such kind of sermons 
 there is little spoken either from the heart or 
 to the heart, the orator and the auditory 
 tacitly agreeing to deceive themselves ; and 
 the conversion of sinners being neither the 
 effect nor the aim of such florid, but unedi- 
 fying discourses. The business is translated 
 on both sides, as if the preacher thought he 
 had done his part when he has shewn his wit, 
 and the hearers thought they had done theirs, 
 when they have commended it." Consider, 
 O my soul ! that devotion in hearing, and prac- 
 tice afterwards, is the end of hearing. Attend 
 to this at all times, and do not trifle in the 
 house of God, and in the affairs of eternity. 
 
 I purpose to employ some time every Lord's 
 day night, in reviewing what has passed in the 
 day ; in censuring what has been amiss, work- 
 ing upon my heart what I have heard, in suit- 
 able confessions, petitions and praises, and espe- 
 cially in the pleasing contemplations of the 
 state above, where such work as I now blunder 
 and stammer in, will be brought to its perfec- 
 ts 
 
130 OF MEDITATION. [dlAP. II. 
 
 tion ; and sabbath-religion, particularly that 
 more essential part of it, gratitude and praise, 
 will be better understood by me. Lord ! tune 
 my heart more and more for thy work on earth : 
 Fit me for thy day approaching : Make me glad 
 with thy countenance ; and after a few days 
 attendance more in thy outer court, may I be 
 admitted within the vail, and make my ascrip- 
 tions with the rest of the saints, to him that sits 
 upon the throne, and to the Lamb for ever and 
 ever. 
 
 Saturday Night, Six o'Clock, be- 
 fore the Sacrament. 
 
 Specimen •*• o-MORUow is a very solemn day, the great 
 III. day of the feast ; as the Jews used to call the 
 last day of one of their festivals. It is a sab- 
 bath day, and a sacrament day. I ought, I am 
 sure, to make it a busy day ; and O ! that I 
 may find it a good and comfortable day. 
 
 The circumstances of the present time natu- 
 rally lead me to some reflections, and further 
 resolutions. (1.) I desire to review the state 
 of things with me. I thank God for the evi- 
 dence I have of my sincerity in the Christian 
 profession. I am not altogether at a loss and in 
 the dark as to my state in general, and there- 
 fore have I not occasion to go through the 
 whole process of examination, as sometimes 
 prescribed in books. I cannot think this ne- 
 cessary tor every Christian before every sacia- 
 nient ; he should rather live so as to be always 
 fit for that solemn ordinance, Avas it to be part 
 of every day's work, or every week's work, a.s 
 
SECT. X.] OF MEDITATION. 1&1 
 
 in the primitive church. I desire not to live a 
 stranger to myself, but daily to observe my 
 heart, frame and walk ; often to revive it, and 
 state accounts between God and my soul. I 
 bless God that this has been my care, in some 
 measure, and for the comfortable evidence I 
 have of acceptance with him. O ! that herein 
 I may not be mistaken. Search me> O God, and 
 know my heart, try me and know my thoughts, 
 and see if there be any wicked way in me, and lead 
 mc in the way everlasting. 
 
 Notwithstanding it is not unreasonable, but 
 what the occasion requires of me, to employ 
 some time in examining things, and looking 
 back on what has passed this week, this month, 
 and since the last sacrament. How have I spent 
 
 my time How have I improved my sabbaths 
 
 How have I managed my calling How 
 
 have I ruled my tongue How have I governed 
 
 affections, passions and appetites How have 
 
 I performed the duties of worship ? Have I been 
 constant, serious and devout therein ? What 
 victory have I gained over my infirmities, and 
 particularly that which the last sacrament day I 
 .saw reason to confess with so much resentment, 
 and that I had a special reference to in my sa- 
 cramental vows, and in my other devotions at 
 the Lord's table, and of which I have a note in 
 my diary. O ! my soul ! inquire into these 
 things, and accordingly now address thyself to 
 God. 
 
 (2.) I would endeavour to trim my lamp, 
 and get my heart into a solemn serious frame, 
 that if the minister should be out of frame, as 
 it sometimes happens to the best, I may supply 
 that defect by the warmth and intenseness of 
 my devotion ; to which purpose I determine 
 
 k 2 
 
132 OF MEDITATION. [dlAP. II # 
 
 this night to spend a fit proportion of time in 
 suitable exercises of religion ; and to be as early 
 to-morrow morning, as the state of my health 
 and bodily spirits will allow, in my closet. Lord, 
 grant me thy presence, and assist me by thy 
 grace ! 
 
 (.'-J.) I would endeavour especially to preserve 
 an holy rejoicing frame through the work of the 
 next day, and particularly when at the Lord's 
 table. How great a dignity and privilege is it 
 to sit among the saints there, while men of a 
 profane and worldly spirit neglect and despise 
 these enjoyments ! I would glory and triumph in 
 them. Lord ! I deserve not to eat the crumbs 
 that fall from thy table, and behold ! I am en- 
 tertained amongst thy children, have the cove- 
 nant of thy grace sealed and confirmed to me, 
 and receive an investiture in all the rich and 
 transcendent privileges of it. Infinite grace ! I 
 know not which to admire most, the love that 
 made the feast, or that has made me a guest. 
 () ! my soul, rejoice in the Lord : Though the 
 fig-tree does not blossom, yet will I rejoice in 
 the Lord, and joy in the God of my salvation. 
 And O ! that those woful infirmities that lump; 
 about me, were out of the way, that I could get 
 more above them : However they need not hin- 
 der my gratitude and rejoicing; I know they 
 are not allowed. I am in pursuit of a conquest, 
 and shortly the victory shall be complete. And 
 in the mean time, I have in the ordinance be- 
 fore me, no small encouragement : The cup I 
 there take, is the New Testament in the blood 
 of Christ, shed for remission of sins. Lord! I 
 will set the sufferings of my Saviour against my 
 sins. 1 am a sinner, but I will plead the mercy 
 of thy nature, the grace of thy covenant, and 
 
SECT. X.] OF MEDITATION. 133 
 
 the blood of atonement, and desire with triumph 
 again to lay my hand on the head of the great 
 victim. Who shall lay any thing to the charge of 
 
 God's elect ? It is Christ that died . 
 
 (4.) I purpose and resolve upon a life of holy 
 obedience and greater exactness therein ; and 
 in order to it, would now peruse my diary, ob- 
 serve how things have been with me, consider 
 how at present they are, and contrive how they 
 may be better for the future. Lord, help me 
 by thy grace ! Be with me in my future con- 
 duct ! Grant me thy presence in the work of 
 to-morrow at thy table, and in all the duties of 
 the day. May I with freedom and cheerfulness 
 go through the several services of it, and in all 
 be accepted in the beloved. 
 
 The Pleasure of Worship in Prospect and 
 Reviezv. 
 
 SATURDAY NIGHT, SEVEN O'CLOCK. 
 
 1 have another Lord's day before me, and de- Specimen 
 sire now to set myself to prepare for it. I have IV. 
 known some Christians, particularly one, who 
 used to rejoice when in the circumstances I am 
 now in, viz. taking leave of the world on Satur- 
 day night. He would meet and welcome the 
 sabbath with a gladness and sort of triumph, and 
 was used to part with it, and return to the world 
 again on Monday morning with a sort of reluc- 
 tancy. The like happy frame the psalmist ma- 
 nifestly discovers, Psal. exxii. 1. I was glad when 
 they said unto me, let us go into the house of the 
 Lord ; which is also expressed, Psal. xlii. 1 — 4. 
 Psal. lxiii. 1, 2, 3. Psal. Ixxxiv. 1 — 4. And as 
 he longed for the solemnities of God's house, 
 
J 34 OF MEDITATION. [CIIAP.II. 
 
 and was delighted in them, so it is plain, he had 
 a pleasure in the review of them : A day in thjj 
 courts, says he, is belter than a thousand, Psal. 
 lxxxiv. 10. 
 
 How many, alas ! are there, who are utterly 
 strangers to such a temper ! Who have no va- 
 lue for a sabbath, nothing depending at such a 
 time, that they reckon of moment and conse- 
 quence, and who have no true concern and so- 
 licitude of mind about the transactions of it ! 
 Custom brings them to the places of public wor- 
 ship : Some of them may vouchsafe a superficial 
 attention, and now and then commend the ser- 
 mon, especially if the preacher acts the orator ; 
 but ordinarily their humour leads them to cen- 
 sure, and, it may be, despise both sermon and 
 preacher : And as to the great and weighty con- 
 cerns of the day, success in worship, sanctifying 
 God in his house and. ordinances, maintaining a 
 devout frame of mind, intercourse with God, 
 and the like, these are things they know no- 
 thing of, nor do they trouble themselves with. 
 
 And, O my soul ! what reason have I to com- 
 plain here ! How little do I know of the devout 
 frame, as this Way expressed, vi&soittg and rc- 
 r'nxcing the sabbath with pleasure and delight ! Am 
 I not sometimes ready to say, What a weariness 
 is it? when will the sabbath be gone ? Instead 
 of triumphing in the work, am dull and heart- 
 less, and often gloomy and dejected at the close 
 of it. Endeavour that this matter may be mend- 
 ed, and that thou mayest welcome the sabbath, 
 delight in the services of it, and look back upon 
 them when they are over, with complacency 
 and rejoicing. O ! when shall it be thus with 
 me, more thus, always thus ? To promote such 
 an happy temper, several things arc necessary. 
 
SECT. X.] OF MEDITATION. 13. 
 
 It is necessary that I have an holy, sanctified 
 heart, otherwise I can never sanctify God's 
 day, nor delight in his work, but shall he piscis 
 m arido, out of my clement, when employed 
 therein ; nor is the first vital principle of grace 
 in the bare essence or being of it sufficient ; but 
 some improvement and advance must be endea- 
 voured, giving the soul a strong bias towards 
 God and religion. 
 
 It is necessary I have some experience of the 
 comforts of worship, of intercourse and con- 
 verse with God in his house and ordinances ; 
 that I have, sometimes at least, tasted of these 
 refined, sublime delights. The psalmist had 
 seen the power and glory of God in his sanctu- 
 ary ; not only an external Shechinah, but a mo- 
 ral Shechinah, as I may call it ; the glory of 
 God's special presence, filling and refreshing 
 his soul, satisfying him as with marrow and fat- 
 ness ; and hence he cries out, My soal thirsteth 
 for thee, myjlesh longeth for thee, Psal. lxiii. 1. 
 He that has drank of the rivers of God's plea- 
 sure in his house, will find his mouth in some 
 measure put out of taste with other things : And 
 as without this experience the work of the sab- 
 bath, and particularly of public ordinances, will 
 be dull and heavy, want its attractive excellen- 
 cies, so it is not possible I should much desire 
 it ; if I have never found delight in it, I shall 
 not find much longing after it. 
 
 It is necessary that I consider this frame and 
 bent of mind (a pleasure in the prospect and re- 
 view of sabbath-work), as a great and valuable 
 attainment, and accordingly be solicitous about 
 it, often and earnestly pray for it ; and if I still 
 find myself defective, set time apart for more 
 
136 OF MEDITATION. [CHAP. II. 
 
 solemn prayer and fasting, with a special refer- 
 ence hereto. Lord, quicken my zeal in this 
 particular ! 
 
 It is necessary that I be diligent and atten- 
 tive, and keep a strict watch over my heart and 
 frame through the day ; that I be mortified to 
 the world, get it out of my thoughts and affec- 
 tions ; that I be much in the angelic work of 
 praise ; that I set myself apart entirely for the 
 great business of religion, and on this occasion 
 especially be in the fear of the Lord all the day 
 long. 
 
 O my God, assist me by thy grace herein ! 
 Grant me more abundant communications of thy 
 Spirit ; tune this poor dull heart for thy service; 
 endear thy day and the work of it to my soul ; 
 that I may' call the sabbath a delight, the holy 
 of the Lord, honourable, and be glad when 
 they say unto me, Let us go into the house of the 
 Lord, 
 
 lord's-day night, seven o'clock. 
 
 Specimen 1 his day I heard a sermon from Luke xvi. '25. 
 
 V. Abraham said, Son, remember that thou in. ///// 
 
 life-time receivedst thy good things, and likewise 
 
 Lazarus evil things, hut noiv he is comforted, and 
 
 thou art tormented. 
 
 After a fit introduction, and some remarks 
 upon the parable in general, it was observed, 
 that in the text which is part of Abraham's an- 
 swer to the rich man, we have (1.) The compet- 
 ition or the name he gives him, Son, Son, re- 
 member that, &c. He doth not revile him, nor 
 call him hard names, how wicked and unworthy 
 soever he had been : AVhence one observes, as 
 
SECT. X.] OF MEDITATION. 137 
 
 was suggested, how indecent and unbecoming 
 it is for Christians to treat one another with 
 terms of contempt and bitterness. The angel 
 would not bring a railing accusation against the 
 devil ; and here Abraham calleth the rich sen- 
 sualist son. Reproachful language never served 
 a good cause, and very ill becomes the mouth 
 of a good man. Learn, O my soul ! some in- 
 struction from hence : I could not but think 
 this a pertinent remark ; pertinent to the case 
 of others, to my own case often. Lord, help 
 me to profit by it. (2.) We have also the differ- 
 ent states and conditions of the persons con- 
 cerned in the parable, both here and hereafter : 
 One had his good things here, the oilier his evil 
 things here ; hereafter the one was comforted, 
 the other tormented. (3.) An admonition to the 
 rich man, to call to mind the former state of 
 things, both with him and Lazarus ; and this as 
 one ground and reason of their different state 
 hereafter, Remember that thou in thy life-time re- 
 ceivedst thy good things, and likewise Lazarus 
 evil things, but now he is comforted, and thou art 
 tormented. He puts him in mind that he had 
 already had the happiness he chose, and rested 
 in, the good things he valued most ; whereas 
 pious Lazarus had lived in poverty, disgrace, 
 and outward sorrow ; and thereupon lie appeals 
 to him, as it were, concerning the equity of 
 that distinction, that was noiv made between 
 them : Now he is comforted, and thou art tor- 
 mented ; as if he had said, Is it not reasonable it 
 should be so ? fyc. 
 
 Several things were observed from hence, and 
 insisted upon, particularly (1.) That often bad 
 men have a large measure of good things in this 
 life, and good men a large measure of evil 
 
138 OF MEDITATION'. [CHA1\ II. 
 
 things. This was explained and limited in se- 
 veral propositions : Some account was given of 
 the good things of the one, and the evil things 
 of the other, in the present life. (2.) It was 
 observed, that it is but just, a distinction should 
 be made in favour of good men hereafter, that 
 the wicked who have received their good things 
 in this life, should be tormented in the other 
 life ; and that good men, who have received 
 their evil things here, should be comforted here- 
 after. The equity of this was argued ; and 
 from the whole the providence of God vindicated 
 from a common objection, grounded upon the 
 present prosperity of the wicked, and the suffer- 
 ings of good men. Some advantages were taken 
 notice of, that good men have at present : They 
 have many spiritual good things with their out- 
 ward evil things, and then infinite will be their 
 advantage hereafter ! Whilst the wicked are 
 tormented, they shall be comforted. O my soul ! 
 endeavour a suitable improvement of what thou 
 hast heard : Never more envy the prosperity of 
 the wicked. This was urged upon thee, recol- 
 lect what was offered : Their happiness is but a 
 blaze and dream. It is a poor relief to the rich 
 man in hell, that he once lived in pomp and 
 pleasure. Cheerfully submit to such evil things, 
 as by the providence of God may be thy lot and 
 trial here. There is a great deal of wisdom, 
 and even tenderness and love in the appointment 
 of them, as was suggested: 'I "hey will soon be 
 over, and thou shalt be comforted. Help me, 
 O my God ! to bear thy discipline with a calm, 
 cheerful mind, waiting for thy ■ alvation : l )ireet 
 me in the choice of an happiness: May I not 
 have my portion in tiiis lite, my good things 
 here! * 1 leave the sumptuous fare, the purple 
 
SECT. X.] OF MEDITATION. 139 
 
 and fine linen to such as know nothing of better 
 enjoyments ; it is enough if I have thy supports 
 in all the evil things through which I pass now, 
 and be comforted hereafter. 
 
 LORD S-DAY NIGHT, SEVEN O CLOCK. 
 
 I this day heard a sermon upon John xii. 26. Specimen 
 If any man serve me, let Mm follow me. VI. 
 
 After the division and explication of the 
 words, as usual in sermons, the example of 
 Christ was set before us for our imitation. It 
 was premised, that he being an avtraor •dinar 1/ 
 person, his example must be supposed to have 
 something extraordinary in it, and indeed was 
 in sundry instances above our imitation. This 
 was illustrated and shewn in several particulars ; 
 but though we cannot imitate him throughout, 
 in many things we may and ought. Some things 
 he did to confirm our faith, beget in us reve- 
 rence of himself; as when he rebuked the 
 winds and the seas, walked upon the water, 
 opened the eyes of the blind by a touch, and 
 raised the dead by a word ; other things he did 
 for our imitation, leaving us an example thai W6 
 should tread in his steps, 1 Pet. ii. 21. 
 
 Several particulars were proposed, wherein 
 we are to follow him, as (1.) in holiness. He 
 was eminently holy, without the least taint or 
 pollution : Holy in his birth, and in all the ac- 
 tions of his life ; hence he is called the holy 
 child Jesus, Acts iv. 27. The holy one and the 
 just, Acts iii. 14. He was holy in his thoughts, 
 words, affections, actions : Holy in all manner 
 of conversation ; none ever convinced him of 
 sin, and herein we are to follow him, 1 Pet. ii. 
 
140 OF MEDITATION'. [dlAP. II. 
 
 21. (2.) We are to follow him in his early piety, 
 Ijiike ii. 46. 52. (3.) In his filial obedience and 
 dutiful regard to his parents, J Aiken. .51. John 
 xix. 26, 27. (4.) In his devotion, particularly 
 his prayerfulness, Matt. xiv. 23. Mark i. 3.5. 
 Jjukem. 12. 21 — 44. Heb.Y.l. (.5.) We are 
 to follow him in his constancy, diligence, and 
 zeal in the work of God, John ix. 4. John iv. 32. 
 34. (6.) In his steady regard to the glory of 
 God in all he did, John viii. 50. vii. 18. xii. 27, 
 28. (7.) In his contempt of this world, the 
 honours and all the enjoyment of it, Matt. iv. 
 1. 10. Luke ix. 58. x.8. (8.) We are to follow 
 him in his humility, patience, meekness, fyc. 
 John xiii. 5. 1 Pet. "ii. 23. Malt. xi. 29. xxvi. 63. 
 (9.) In his charitable, forgiving temper, even 
 towards his worst enemies, Lake xxiii. 34. (10.) 
 In his full resignation to the will of God, Luke 
 xxii. 42. (11.) In his peaceable conduct and 
 deportment in the world, Matt. xii. 19. xvii. 27- 
 (12.) In his beneficence and readiness to do 
 good, both to the souls and bodies of men, Matt. 
 xv. 32. Actsx. 38. (IS.) In his composure and 
 evenness of mind under all occurrences. He 
 could go through any bustle and hurry of busi- 
 ness, and never be ruffled ; hear the hosannas 
 and applauses of some, and the rudest insults of 
 others, without losing his temper. (14.) In the 
 spirituality of his frame : I le was always breath- 
 ing something of God and heaven, improving 
 every occasion to the purposes of religion ; wit- 
 ness his parables and discourses with his disci- 
 ples and others lie conversed with. (15.) We 
 are to follow him in his fervent desires after 
 heaven* and the blessedness thereof, and the 
 constant reference he had thereto, Hcb. xii. 2. 
 John xyii. 5. 
 
SECT. X.] OF MEDITATION. 141 
 
 The duty and reasonableness of following 
 Christ was proved by several considerations; 
 and as I am convinced of my obligations here- 
 unto, I desire to act accordingly. Lord, help 
 me by thy grace. These are indeed known 
 truths, what I have often read in books, and 
 heard from the pulpit, but notwithstanding that, 
 I do not think myself the less concerned to at- 
 tend them : And as I have endeavoured to re- 
 collect them as they have been this day set. be- 
 fore me, I would endeavour to make the practice 
 of them the great care ;md business of my life. 
 A Christian is a follower of Christ, and the more 
 exactly he follows him, the better Christian he 
 is. We are predestinated and appointed to be 
 conformed to and bear his image, Rom. viii. 29. 
 And indeed in this conformity, in the several 
 divine virtues and graces that have been men- 
 tioned, not only our present meetness for hea- 
 ven consists, but heaven itself very much con- 
 sists in it : When he appears tee shall be like him, 
 1 John iii. 2. O my soul ! frequently contem- 
 plate this beautiful, glorious example ; often 
 bring it into view, and set it before thee ; exa- 
 mine and govern thy heart, frame, and actions 
 by it. In any doubtful cases, or when under 
 temptation, ask thyself how Christ would have 
 acted in such circumstances, and act accord- 
 ingly. Lord! impress my mind more deeply 
 with the rules of thy word, and the example of 
 my great Master. I bewail it, that I am so un- 
 like him, that I have followed him no more 
 closely : Transform me more and more by the 
 renewing of my mind ; bless the truths that I 
 have heard this day ; teach me to profit by them : 
 May I in all things approve myself to thee in 
 
142 QF MEDITATION'. [CHAP. If. 
 
 well-doing, and may the same mind be in me 
 that was also in Christ. 
 
 lord's-day night, six o'clock. 
 
 Specimen 1 have passed so far through another sabbath ; 
 V11, but, alas ! how little improvement ! how little 
 converse have I had with God in his house and 
 worship ! How little acquainted am I with the 
 true spirit of devotion ! I heard a sermon from 
 that text, Psal.xxx'ri. 10. Many sorrows shall be 
 to the wicked, but he that trustelh in the Lord, 
 mercy shall compass him about ; in which the mi- 
 series of a vicious sinful life were displayed, 
 such as respect the body and the soul, time and 
 eternity ; but how little was I affected ! I am 
 sure not suitably to the subject and the impor- 
 tance of the discourse ; I would recover what I 
 can of it now, and preach it over again to my- 
 self. 
 
 The truth is, I have trifled and been very 
 much out of frame through the greatest part of 
 this day. I was dull and inattentive at prayer ; 
 at least my attention was often dropped ; and 
 though it be not usual with me, it so happened 
 to-day, that I fell asleep under the sermon, and 
 this stupid, negligent frame I continued through 
 „ the other part of the day, the afternoon : I slept 
 several times during the sermon, and more than 
 once at prayer. Wretch as I am : was this like 
 a worshipper ? Herein I affronted the great 
 God, his attending angels, the minister that 
 officiated, the whole congregation ; deserted 
 and slighted the devotion of it; grieved the se- 
 rious and devout that observed me, set an ill 
 
SECT. X.] OF MEDITATION'. 143 
 
 example to the careless, and lost my own part of 
 the blessing. Have mercy upon me, O my 
 God ! I abhor myself, and repent in dust and 
 ashes. 
 
 Nor need I be very much at a loss to account 
 for this woful miscarriage. I have of late lost 
 something of my tenderness of conscience, 
 warmth and zeal in religion. I have been more 
 superficial in secret duties, and in general less 
 serious in my course and walk than I used to 
 be. I spent no time last night, in preparing 
 for the sabbath, and begging a blessing upon 
 the work of it. I trifled away some hours, after 
 the necessary business of the day was over, in 
 
 conversation and with 1 lay in bed this 
 
 morning till it was almost time to go to public 
 worship : And though according to custom I 
 prayed, it was very short, and very cold, and 
 indeed to no purpose. I went to the house oi' 
 God in a careless light frame : talked all the 
 way, as I went, about mere impertinences with 
 
 When I came to the place of worship, I 
 
 had no serious thoughts of God, of the awful- 
 ness of the presence I was in, and importance 
 of the work I was about ; never looked up to 
 heaven for assistance, nor endeavoured to set 
 myself on my guard : Horrid stupidity and non- 
 attention ! How often have I smarted for such 
 tolly, and yet not reclaimed ! Bray a fool in a 
 mortar, yet will not his foolishness depart from 
 him. Lord, I would take shame to myself, and 
 humble myself before thee ; rouse my resolu- 
 tions of more watchfulness and care for the fu- 
 ture : For thy name sake, O Lord, pardon mine 
 iniquity for it is great. 
 
144 
 
 OF MEDITATION. £ CHAP. If. 
 
 Specimen' 
 VIII. 
 
 Bis/tup 
 Loi<;h- 
 ton's Pre- 
 face be- 
 fore one 
 *0j Ins 
 Sermons, 
 p. 39- 
 
 SATURDAY NIGHT, SIX O CLOCK. 
 
 1 here is no exercise so delightful to those 
 that are truly godly, as the solemn worship 
 of God, if the}' find his powerful and sensible 
 presence in it ; and indeed there, is nothing 
 on earth more like to heaven, than that is. 
 But when he withdraws himself, and with- 
 holds the influence and breathings of his Spi- 
 rit in his service, then good souls rind nothing 
 more lifeless and uncomfortable. But there 
 is this difference, even at such a time, be- 
 twixt them and those that have no spiritual 
 life in them at all, that they rind and are sen- 
 sible of this difference, whereas the other 
 know not what it means. And for the most 
 part, the greatest number of those that meet 
 together with a profession to worship God, 
 yet are such as do not understand this differ- 
 ence. Custom and formality draws many to 
 the ordinary places of public worship, and 
 fills too much of the room. And sometimes 
 novelty and curiosity, to places not ordinary, 
 has a large share. But how lew are there 
 that come on purpose to meet with God in 
 his worship, and to find his power in it, 
 strengthening their weak faith, and weaken- 
 ing their strong corruptions ; affording them 
 provision of spiritual strength and comfort 
 against times of trial ; and in a word, ad- 
 vancing them some steps forward in their 
 journey towards heaven, where perfection and 
 happiness dwell ! Certainly these sweet ef- 
 forts are to be found in these ordinances, if we 
 would look after them. Let it grieve us then, 
 that we have so often lost our labour in the 
 
SECT. X.] OF MEDITATION. 14'5 
 
 " worship of God through our own neglect i 
 " and intreat the Lord that at this time he 
 " would not send us empty away ; for how 
 " weak soever the means be, if he be put to 
 " his strength, the work shall be done, in some 
 " measure, to his glory and our edification*" 
 
 Lord ! may I find thy powerful sensible pre- 
 sence in thy house and ordinances ; in prayer, 
 hearing, and every part of divine worship. 
 How often, alas ! do I want it ? This comibrt 
 however I have, that I know when I wailt it, 
 find and feel the want ; know when thou art 
 present and when thou art absent. I bless thee 
 I am not wholly insensible of these things, and 
 unconcerned about them; but that sometimes 
 I have met with thee in the solemnities of thy 
 service. 
 
 Lord ! afford me the powerful influences of 
 thy grace more and more ; and thereof parti- 
 cularly favour me with this great blessing the 
 ensuing day ; I would now bespeak thy pre- 
 sence ; pray, prepare, and wait for it : Make 
 me joyful in the house of prayer, glad with thy 
 countenance ; may I see thy pozcer and glory 
 in thy sanctuary ; without which it will have 
 no glory. 
 
 LORDS-DAY NIGHT SEVEN O CLOCK. 
 
 JBlessed are they that dwell in thy house, Ninth 
 " saith the Psalmist, and he adds this reason, Specimen. 
 u they will be still praising thee. There is in- 
 " deed always in God's house, both fit oppor- 
 " tunity and plentiful matter of his praises. 
 " But the greatest number of those that fire- 
 " quent his house, do not dwell in it, their 
 
 i. 
 
146 OF MEDITATION. |~CHAP. II. 
 
 " delight and affection is not there, therefore 
 " they cannot praise him. They come in as 
 " strangers, and liavc no skill of the songs of 
 44 praise. Yea and the very children of the 
 44 family, that worship in spirit and in truth, 
 " find their instruments (their hearts) very 
 44 often qnite out of time for praises, and some- 
 " times most of all, when praises are most 
 44 requisite. They still find such abundant 
 44 cause of complaint in themselves, weighing 
 " down their spirits, that they can hardly at 
 " all wind them up to magnify the God of 
 44 their mercies. If we would take a view, 
 44 and look back upon our carriage one day, in 
 44 the presence of God, who among us would 
 44 not find much work tor sad thoughts ? Would 
 44 not one find that lie had an hard and stony 
 44 heart ? Another a light, unconstant, wan- 
 44 dering heart, to complain of? A third an 
 " unbelieving heart, and some all of these. 
 44 And they (if such there be) that have both 
 44 deeply sorrowed and been largely comforted, 
 44 will possibly, for all that, upon former sad 
 44 experience, be full of fears and jealousies, 
 44 that this sweet temper will not be of long 
 44 continuance ; that ere long the world, or 
 44 some lust, will find or make a way to creep 
 " in, and banish these heavenly thoughts, and 
 44 trouble that peace and joy that accompanies 
 44 them ? Yet notwithstanding all these causes 
 44 of grief or fear, our causes of praise are 
 44 both more and greater ; and there is no 
 44 reason that the sense of our own evil should 
 44 prejudice the acknowledgment of God's 
 44 goodness ; yea, rather it should stir us up to 
 44 extol it so much the mote, ('ease not to 
 44 bemoan the (nils of your own hearts; but 
 
SECT. X.] OF MEDITATION. 147 
 
 " withal forget not to magnify the riches of his 
 
 " grace towards you. These two will not 
 
 " hinder one another, but the due intermix- 
 
 " tureof them will make a very good harmony; 
 
 " and the fruit of them will be this, you shall 
 
 " have still more cause to praise, and less to 
 
 " complain. When the Lord shall find your 
 
 " humble acknowledges of his grace, he will Bishop 
 
 " delight to bestow more grace upon you, and Lri ^- 
 
 " will subdue those iniquities for you, which ^i ace 
 
 " you cannot ; and though he is pleased to do/w;„- e a 
 
 " it but gradually, by little and little, yet in Sermon. 
 
 " the end the conquest shall be full. P- 143 * 
 
 O my God ! impress and form my heart for 
 the work of praise, especially on the day of 
 praise ; how much am I reprobate to this good 
 work ? I have been about it this day, but alas 
 how low my notes, how flat my devotions ? The 
 truth of it is, when things are best with me, I 
 cannot allow myself to call such dull broken 
 services as mine, such languid faint essays, 
 praises ; and therefore, after I have been at- 
 tempting the high employment, and blunder- 
 ing in it, I find, methinks, a sort of satisfaction 
 in reserving it to the state above, then I shall 
 praise him : In the mean while I would be do- 
 ing something; aiming at something, till the 
 blessed time is come when I shall be able to 
 sing the song of Zion, and no more hang my 
 harp upon the willows. Lord, may I now learn 
 a little of the new song, so well understood 
 above ; teach me some notes of it ; I would be 
 daily exercised in it, especially on thy day ; 
 and though I cannot yet wholly put off my 
 sackcloth, nor will the noise of the shout of 
 joy be always discerned from the noise of weep- 
 ing, I desire, notwithstanding all djscourage- 
 
 l 2 
 
148 OF MEDITATION. [(HAP. II. 
 
 ments, to be a student in thy praise ; to make 
 it my great subject on solemn days especially ; 
 to enter into thu gates with thanksgiving, m d 
 into thy courts with praise ; O may 1 dwell in thy 
 
 house and still praise thee. 
 
 THURSDAY NIGHT SIX O CLOCK. 
 
 Tenth I this day heard a sermon from Psal. xv. 2. 
 
 'V •«"<"• And speaketh the truth in his heart. After some 
 account of the penman, occasion and design 
 of the psalm, the words were considered, as an 
 answer to the question proposed in the first 
 verse ; Lord, who shall abide in thy tabernacle, 
 wlio shall dwell in thij hoi// hill? And this obser- 
 vation was made from them (viz.) That it is a 
 necessary part of the character of an approved 
 worshipper of God here, who also is designed 
 foi? heaven hereafter, that he speaJceth the truth 
 in his heart. The method was (I.) To explain 
 the character, He speaketh the truth in his heart. 
 (II.) To confirm the proposition, That this is a 
 necessary part of a good man's character. (III.) 
 To make application. 
 
 1st. To explain the character, He speaketh 
 the truth in his heart : And here it was suggested 
 that the thing intended is integrity and sincerity 
 in our language; expressing the genuine senti- 
 ments of the mind without disguise : To illus- 
 trate which several things were ol :, as 
 (1.) That a person may speak the truth in the 
 heart, when', strictly, there is apt truth in the 
 words; as when lie reports a mistaken matter 
 of fact after another; if lie believes via; lie 
 saith to be true, lie is not guilt;, oi* a he, even 
 though it be false ; though in this case we 
 
S!.(T. X.] OF MEDITATION". 149 
 
 ought to be cautious, and not too hastily take 
 up a report. We must never assert positively 
 what we do not know to be true, or have not 
 sufficient reason to think so: And still greater 
 caution is to be used, when others may receive 
 prejudice by a mistaken, and false report. (2.) 
 A person may speak what is fact and true, and - 
 yet not speak the truth in his heart ; as when 
 lie thinks what lie affirms as fact is not fact, 
 though really it be fact : He speaks not the truth 
 in liis heart, though there be truth in his words. 
 (3.) There are several modes of expressions 
 that carry in them an appearance of falsehood, 
 and yet are not so ; nor do they at all partake 
 of the nature of a lie ; as metaphors, ironies, 
 hyperboles, eye. (4.) A person may act con- 
 trary to his w r ords and declarations, and yet not 
 be chargeable with lying ; as when we declare 
 our purpose to do, or not to do a thing, and 
 afterwards see reason to go contrary to the de- 
 claration ; in this case there may be no viola- 
 tion of the laws of truth. Some limitations and 
 cautions were added here, which I desire not 
 to forget : For instance, that what we say and 
 express, as our purpose, be truly so, and contain 
 the present sense of our minds, that if the de- 
 claration be not rash, and that if we do not re- 
 cede from the resolution or purpose we have de- 
 clared, without good reason. In buying and 
 selling, for example, we should not be hasty to 
 declare we will give no more, or take no less ; 
 much less declare this to save ourselves in the 
 bargain, when we have no such meaning ; this 
 is lying, and fraudulent lying. O my soul! be 
 on thy watch here : So much regard is to be 
 had to veracity, and so much distance kept 
 from the very appearance of a lie, that I would 
 
150 OF MEDITATION. [CHAP. II. 
 
 never make declarations of this kind, till I have 
 ■weighed matters well, and my resolution is 
 fixed ; and when I have detained myself, I 
 would ordinarily stand to my word, and not re- 
 verse it upon every little inconvenience, and 
 never without explaining myself to those with 
 whom I am concerned, Psal. xv. 4. (5.) The 
 chief requisite here is, that there be a correspon- 
 dence between the inward sentiments and the out- 
 ward expressions. A lie is, quando os fy cordis- 
 sentiunt: when we speak one thing and think 
 another : And on the other hand, we speak the 
 truth in our heart, when the tongue is index 
 animi, doth truly intei-pret the mind. 
 
 And here we were admonished, that this sa- 
 cred regard to truth is to be preserved always, 
 especially from narratives, or representations of 
 facts; when we relate any thing as said or done 
 by ourselves or others, we should speak with 
 sincerity or simplicity ; without any romantic 
 addition to embellish the story, and give it a 
 turn to our own purpose. Oh ! may I be cau- 
 tious in this particular, and not suffer pride, 
 malice, envy, or any other sinful passion, to 
 bias me in my story ; whenever I represent any 
 thing as said or done, I would strictly keep to 
 the laws of truth. The same regard to truth is 
 to be preserved in promises, and in matters of 
 testimony, or in witness-bearing : Oh ! may I 
 never take up a reproach against my neighbour, 
 much less invent one ! 
 
 The next particular insisted upon, was to 
 confirm the observation, and shew that this is a 
 necessary part of the character of an approved 
 worshipper of God here, who is also designed 
 for heaven hereafter, that he speaketh the truth 
 in his heart. The text was urged to this pur- 
 
SECT. X.] OF MEDITATION. 151 
 
 pose : It was urged that veracity and truth, is 
 represented as a branch of the new nature, Eph. 
 iv. 24, 25. Eph. v. 9. And farther, that liars 
 are expressly excluded heaven, Rev. xxi. 
 8. 27. 
 
 In the application, amo^ other things, seve- 
 ral arguments were offered against the sin" of 
 lying, as being the direct reverse of the grace 
 here recommended ; which I desire now to re- 
 view, and always keep in mind. It was argued 
 that truth is the nature of God, and lying most 
 contrary thereto, Heb. vi. 18. It is among 
 those things, that he has a distinguished abhor- 
 rence of, and that are an abomination to the 
 Lord, Prov. vi. 17. 19. Prov. xii. 22. O my 
 soul ! dread that which will make thee unlike 
 God, and hateful to him. It was argued, that 
 lying is a gross abuse of the noble organ of 
 speech, the tongue is so often called our glory ; 
 that it is an enemy to society, and tends not 
 only to disturb, but dissolve it, as it destroys 
 mutual trust and confidence, without which 
 society cannot long subsist ; that it is in itself 
 infamous, and generally so accounted : Hence 
 it is that the imputation of a lie is so much re- 
 sented. It was urged, that the light of nature 
 condemns it, and that it has been inveighed 
 against by some of the wiser heathens, Tit. i. 
 12. that it is particularly and eminently the sin 
 of the devil; when he first discovers himself to 
 the world, it was with a lie in his mouth, Gen. 
 iii. 4. And our Saviour represents him as the 
 father of lies and liars, John viii. 44. A liar is a 
 child of the devil, his offspring, partakes of his 
 nature, and bears his image in a very lively 
 manner. It was argued, that a lying tongue is 
 a certain mark of an unrenewed, unsanctified 
 
U2 OF MEDITATION. [CHAr. II. 
 
 heart, Eph. iv. 2.5. Col. hi. 9. Prov. xiii, 5. 
 that it has a great deal of infidelity and atheism 
 in it : We would not lie, if we were assured 
 those we conversed with could discern our 
 thoughts, and discover the baseness. God sees 
 in secret, knows what is concealed, and vet we 
 regard it not ; an intimation that either we do 
 not believe his presence, or do not stand in awe 
 of his authority. To conclude, as lying is the 
 character of a wicked man, so it effectually, and 
 for ever, shuts the soid out of heaven. This is 
 implied in the text, and expressed in other 
 scriptures in the plainest terms, Rev. xxi. 27. 
 Rev. xxii. 15. Rev. xxi, 8. Prov. xix. 5. 9. 
 
 O my soul ! receive the admonition that has 
 been given thee ; study truth in the inward 
 parts ; let integrity and truth always accompany 
 thee, and preserve thee ; speak the truth in thy 
 heart. I am thankful for any conviction and 
 sense I have of the evil of lying : Lord, increase 
 my abhorrence of it: As a farther assistance and 
 help against this mean, sordid pernicious vice, I 
 would endeavour and resolve, in pursuit of the 
 directions laid before us in the sermon, to mor- 
 tify those passion^ and corruptions from whence 
 this sin of lying more ordinarily flows, and which 
 are the chief occasion of it : As out of Ike heart 
 proctedelh evil thoughts, Matt. xv. 19. so from 
 the same fountain proceed evil words. And I 
 would, with the greatest zeal, set myself against. 
 such corruptions, as upon observation 1 rind 
 more commonly betray me into this iniquity : 
 Pride often indites our speech, and coins many 
 a lie ; so envy, covetousness, malice, c^c. I 
 woulu endeavour to cleanse myself from all this 
 rilthiness : There never will be a regular tongue 
 while there is an unmortiried heart. If I love 
 
SECT. X. j OF MEDITATION*. 
 
 the world inordinately, it is a thousand to one I 
 shall be often stretching a point to promote a 
 worldly interest ; and if I hate my brother, it 
 is the same odds I shall reproach him. Lord, 
 help me to purge the fountain, and then the 
 stream will be pure. When the spring of a 
 clock, and all the movements are right, the 
 hand will sro right ; and so it is here. The 
 tongue follows the inward inclination. I would 
 resolve to do nothing that may need a lie. If 
 Gehasi's covetousness had not shamed him, he 
 had not wanted a lie to excuse him. Tie thai 
 walks uprightly, walks surely, and safely in this, 
 as well as other respects, Prov. x. 9. May I do 
 nothing that is dishonourable and mean, nothing 
 that cannot bear the light, and then I shall have 
 little temptation to lying. I would endeavour 
 for a lively sense of the eye of God upon me, 
 acting and speaking in his presence. Lord, 1 
 desire to set thee always before me ; thou un- 
 derstandest my thoughts as perfectly as others 
 do my words. I would consider before I speak, 
 and not speak much or rashly, Prov. xxix. 20. 
 I would often think of the severity of a future 
 judgment, when every secret shall be made 
 manifest, and the hypocrite and liar exposed 
 before angels and men. Lastly, I would fre- 
 quently beg divine assistance herein, Psal. cxix. 
 29. Prov. xxx. 8. 
 
 O my God ! help me in my future conduct, 
 remove from me the way of lying ; may the law 
 of kindness and truth be in my tongue; may I 
 take heed to my tvag/s, that I sin not xvith my 
 tongue. I bewail my past miscarriages in this 
 respect, and flee to thy mercy through the blood 
 of Cirist Biess to me the instructions that 
 have been this day given me j let no iniquity 
 
 153 
 
\r>+ Of MEDITATION. [(HAT. M. 
 
 prevail against me ; keep back thy servant from 
 pres/tmp/noas sins, and eleanse me J'rom Secret 
 
 faults. I coniinii inv thoughts, desires, and 
 tongue to thy conduct and government ; may I 
 think and ad in thy fear, and always speak the 
 truth in my heart. 
 
 THURSDAY WIGHT, SIX CLOCK. 
 
 Eleventh I was this day attending public worship; the 
 
 SpaiMtn. minister preached from Matt. vii. 12. There* 
 
 litre all things, whatsoever ye would that men 
 
 should do to you, do ye even so to them ; for 
 
 this is the law and the pro/diets. As I often found 
 
 myself touched by the discourse, censured and 
 
 Convinced ; I desire now tO recollect what I can, 
 
 and make application toroyownsouL Lord, 
 
 assisi. me by tny grace. 
 
 The words were considered as an admirable 
 
 rnle prescribed by our Saviour, for the due or- 
 dering our conduct and behaviour towards our 
 neighbour; touching which, it. was observed, 
 that this ride is not. only agreeable t<> tl>c law <>f 
 nature, but a dictate ox it : It seems written 
 upon the heart and consciences of all men, and 
 what every one, that understands and considers 
 it, assents to oil* hand. Some ol (lie heathen 
 moralists, that knew nothing of tne Bible, dis- 
 covered the equity of this maxim, and have re- 
 commended it. Diogenes Laertius tells us, in 
 the life of Aristotle, that he being asked, how 
 
 men should demean themselves towards friends, 
 answered, as they would wish their friends 
 should carry towards them, hoerales frequently 
 touches the same rule. Among his admonitions 
 
SECT. X.] OF MEDITATION. 155 
 
 to young men, this is one ; manage thy anger 
 towards those that offend, as thou wouldest 
 judge becoming in others towards thyself offend- 
 ing. Again, be thou such towards thy parents, 
 as thou wouldest wish thy children should be 
 towards thee : And elsewhere, hereby thou wilt 
 very much raise thy reputation, if it shall appear 
 thou dost not those things thyself, thou would- 
 est reprehend in others doing them. This was 
 remarked to signify, that the rule here pre- 
 scribed has so much of natural equity in it, that 
 it has the suffrage and vote of all mankind ; 
 however they practise, they cannot but agree, 
 that they ought to do as they would be done by. 
 
 It was farther observed, that this rule com- 
 prehends all the duty we owe to our neighbour, 
 and therefore our Saviour calls it in the text, 
 the law and the prophets. Whatever the law and 
 the prophets hath enjoined, with reference to 
 this matter, is contained in this compend, doing 
 to others as we woidd they should do unto us : The 
 like abridgment the apostle gives us of the se- 
 cond table of the law, Rom. xiii. 8, 9. he that 
 loveth hath fulfilled the law. It was also observed, 
 that this rule supposes every man loves himself, 
 and has a tender regard to his own interest ; if 
 self-love was not natural, deep rooted, and in- 
 separable from us, it had not been made the 
 measure of our acting towards others. It was 
 again observed, that as we truly love ourselves, 
 and desire our own happiness, so the rule in- 
 cludes the other great rule of the gospel, that 
 we love our neighbour as ourselves ; the one is the 
 foundation of the other, and must first be learnt, 
 or the other will never be practised. Why must 
 I not injure my neighbour, any more than I 
 would not be injured myself? The reason is, 
 
156 OF MEDITATION. [CI-AP. II. 
 
 because I am to love him as myifclf, and as sin- 
 cerely desire his welfare as my own. Lord, 
 teach me this love, and there will be an end to 
 all insults, wrongs, hostile invasions, and op- 
 pressions* 
 
 Nex:, the rule was explained ; in order to 
 which it was suggested, that it is not to be un- 
 derstood that our desire and will, however 
 biassed and depraved, is to be the measure of our 
 acting towards others. A person may will ano- 
 ther should do to him what is hurtful and sin- 
 ful, but that will not warrant his doing the like 
 to another: Saul would have his armour-bearer 
 kill him ; but it doth not follow that therefore 
 he might kill his armour-bearer. But the mean- 
 ing in short is, that whatever we desire, accord- 
 ing to the laws of right reason, of equity and 
 charity, another should do unto us, that we 
 should do unto them. And this being laid down 
 as the limitation of the rule, it was proposed as 
 the chief intention and great advantage of the 
 rule, that in all our intercourse with our neigh' 
 hour zee .should change persons with him, put our- 
 selves in his stead, and then act towards him, as ice 
 would desire he should act towards us, reus he in 
 our place and we in his. We should, saith Lac- 
 fa ntius, in aids homini bus nos ipsos cogitare, in no- 
 bis alios, consider ourselves in those we have to 
 do with, and in ourselves consider others. In 
 short, the great design of the rule is to exclude 
 selfishness in our transactions with others, and 
 treatment of them: and it is admirably contrived 
 for that purpose, as it requires a commutation, 
 or change of persons with them. Every man is 
 tender of his own interest, would not be depriv- 
 ed of what is due to him, neglected, injured, or 
 any way wronged : according to this rule lie is 
 
SECT. X.] OF MEDITATION. 157 
 
 obliged to treat others with the like tenderness 
 and equity he himself would be treated : And 
 how happy a world would it be, what a glorious 
 change would it introduce among us, was this 
 precept made the measure of our acting ! Oh ! 
 that all who heard these things, and had this 
 admirable rule set before them, might transcribe 
 and live in it. Lord ! write it upon my heart ; 
 may I never forget it ! 
 
 The minister proceeded to consider the ex- 
 tent of the rule. And here a great many cases 
 were mentioned, wherein we should apply it, 
 behaving towards others, as we would desire 
 they should behave towards us, were they in our, 
 and we in their circumstances ; particularly per- 
 sons, in their respective relations, should con- 
 duct themselves according to this rule ; as hus- 
 bands and wires, parents sad children, master 
 and servants, ministers and people, magistrates 
 and subjects. Did persons retire into their own 
 breasts, and impartially examine what it is they 
 expect from their respective relatives, and per- 
 form the same to them, it would remove many 
 complaints, redress many grievances, and mo- 
 del their behaviour very much to their mutual 
 comfort and advantage. We should act by this 
 rule in judging others : Some have thought the 
 rule has special reference to that matter, con- 
 necting this with the first verse of the chapter. 
 We should not judge rashly and severely, spy- 
 ing and magnifying the mote in our brother's 
 eye ; but let equity hold the balance, when we 
 are weighing the actions of* our neighbours; and 
 in the mean time, charity should cast in as mar.v 
 grains of allowance as the nature of the thing, 
 and as the standard and touchstone of the gospel 
 will admit of. To make faults where there are 
 
158 OF MBDITATIOM. [dlAP. II. 
 
 none, or aggravate such as are real, is the pro- 
 perty of a very ill nature, shews envy, malice, 
 #c. and is directly contrary to the great law of 
 charity, 1 Cor. xiii. 4. 7. and every one feels in 
 himself how contrary it is to the rule in the 
 text : We should take it ill to have our words 
 and actions appear with a malicious gloss, and 
 be commented upon with an uncharitable ri- 
 gour ; and consequently we should not mete 
 this measure to others. 
 
 The rule must accompany us through all our 
 conversation concerning others ; direct us how 
 to treat their character and actions (w'x.) as we 
 would be treated ourselves : Some take a plea- 
 sure in throwing dirt ; if they can pick up any 
 thing to the disadvantage of another, away they 
 run with it through the town, and are as Solo- 
 mon speaks, a maul, a sword, and a sharp ar- 
 row, Pro v. xxv. 18. they wound the good name 
 of their neighbour, batter down his reputation, 
 and shoot at him privily. Sometimes ihey do 
 this more openly, by downright calumny ; 
 sometimes by invidious insinuations. How lit- 
 tle regard they have to the rule in the text, 
 every one may observe. Would persons put 
 themselves in the stead of their neighbour, it 
 would stop their mouth, or give another turn to 
 their discourse : And as this rule should be ob- 
 served in our converse about others, so in our 
 converse with them, and restrain us from an 
 haughty, proud, insulting carriage : We do not 
 like this ourselves ; would not have our infirmi- 
 ties exposed, and weaknesses triumphed over ; 
 would not be despised and made little ; well, 
 the same tenderness we have for ourselves, we 
 should express towards others. The rule also 
 extends to the forgiving injuries, and would be 
 
SECT X.] OF MEDITATION. 159 
 
 of excellent use here, if duly applied : How of- 
 ten do we need the charily of our brethren ! 
 This or that person has offended us, we are im- 
 placable, no after-carriage can restore them to 
 our friendship ; there needs no more to shame 
 us out of this unchristian rigour of temper, than 
 to reflect on our rule. Should God deal so with 
 us, we were lost for ever ; and should man deal 
 so with us, the consequence would be ou» ex- 
 clusion from society, or at least from the com- 
 forts of it. The same rule is to be observed in 
 all the cases of necessity, misery, and distress, 
 in which at any time we may find our brethren : 
 We should change persons with thein, put our- 
 selves in their stead, and thence learn how to 
 behave towards them : We should sometimes in 
 our thoughts step down into the circumstances 
 of the most indigent, that we may the better 
 learn the force of their oratory, hear the cry of 
 the poor. Though indeed all such cries ought 
 to be prevented ; but while it is not so, the 
 rulegtn the text will teach us some regard to 
 them. Were we melancholy and distressed in 
 spirit, widows, orphans, sick and in prison, how 
 would we expect others should treat us ; with- 
 out bowels and compassion, a kind look, word, 
 or action ? Certainly not. Well, what we 
 would justly desire for ourselves in such circum- 
 stances, we are to do towards others who are in 
 them. 
 
 It was observed, that the rule extends to that 
 great right of human nature, every man's judg- 
 ing for himself in matters of religion. Every 
 one here is ready to complain of impositions, 
 and thinks himself exceedingly iniurcd by them : 
 and yet how common* is it tor him that judgeth, 
 and condemneth another, to do the same thing. 
 
160 OF MEDITATION. [CIIAP. II* 
 
 If it be said, men ought to judge right, I an- 
 swer, everyone thinks lie doth so, and it is im- 
 possible he should think otherwise : So that 
 whoever imposes his sentiments upon another, 
 without convincing him of the truth of them, 
 violates the most fundamental right of consci- 
 ence, is unjust in the highest degree, and tram-* 
 pies the maxim in the text under foot : The 
 rule should take place in all matters of trust 
 committed to us ; as in secrets, the execution 
 of wills, and the like. No man would herein be 
 betrayed ; a breach of trust in these things is 
 often of the worst consequence, and what we 
 would abhor in others, and theretbre should ne- 
 ver be guilty of ourselves. Lastly, the rule was 
 recommended as of eminent use in traffic, in 
 buying and selling. Here the laws of commu- 
 tative justice are to be observed, therefore 
 should be ratio dall et accepti; equality must be 
 kept between buyer and seller ; the seller is to 
 receive a moderate gain, and the buyer a just. 
 pennyworth* Something was offered to state 
 this equality, and the rule in the text applied to 
 the case, viz. that the buyer and seller should 
 change persons, each put himself in the other's 
 place, and do as he would reasonably desire to 
 be done by : Such a commutation would go far 
 to cure the selfishness that is the bane of com- 
 merce, and really be the best casuist in these 
 matters. I would not be injured by an ill com- 
 modity, 01 any exorbitant price ; was I a buyer, 
 the same equity (that my conscience necessarily 
 approves) should govern me when I am a seller. 
 Caveat etfiptor, is a rule I cannot reconcile to 
 the Bible ; the meaning is, let the buyer look 
 about him, it is his own fault if he be cheated ; 
 whereas it might be more my fault than his : 1 
 
SECT. X,] OF MEDITATION. 161 
 
 should not suffer him to cheat himself, and re- 
 solve he shall not be cheated by me. .This the 
 laws of justice and equity require, and if I act 
 otherwise, conscience must tell me I forget the 
 rule of our Saviour, and do as I would not be 
 done by. 
 
 O my soul ! apply and endeavour to improve 
 what thou hast read ; study this rule, and let it 
 govern thee in all thy correspondence with thy 
 neighbour ; bewail past neglects, and labour for 
 a more exact compliance with it for the future : 
 Consider the excellency and importance of the 
 rule. It is said of the emperor Severus, that he 
 was so much pleased with this sentence of the 
 gospel, that he caused it to be inscribed over 
 the gates of the palace ; and so highly did he 
 honour the author, that he built a temple to 
 him, added him to the number of his gods : 
 And when he saw any of his soldiers committing 
 spoils in the fields of others, he would reprove 
 them, quoting this divine passage against them; 
 JVouldest thou have this done in thy field, which 
 thou dost in the fields of others ? But whether the 
 emperor said such things, and practised accord- 
 ingly, or not, the equity of the rule is undeni- 
 able, and indeed self-evident ; nature teaches 
 it, scripture teaches it, the Son of God himself 
 teaches it ; not only as having equity in it, but 
 as being the test of equity, and comprising in 
 itself the substance of all equity. O my soul! 
 consider the sacredness of this rule, thou canst 
 not violate it without the reproach of thy own 
 conscience, as a man, and contradicting thy 
 profession as a Christian. No pretences to faith, 
 no zeal in the forms of worship, will avail any 
 one, that is prevailingly selfish, unjust and op- 
 pressive towards others. If I neglect the great 
 
 M 
 
162 OF MEDICATION. [CHAP. JI. 
 
 essential laws of natural and revealed religion, 
 I am but an hypocrite, whatever disguise of 
 sanctity I may appear in. As he that loves ful- 
 Jilleth the law ; so he that loveth not, that neg- 
 lects this maxim of justice and love, violates the 
 Jaw of it ; he tramples under foot the whole law 
 and prophets at once. And I would farther 
 consider, that the gross notorious violation of 
 this rule is often remarkably punished in this 
 world. Judge not) that ye he not judged ; for 
 with what measure you mete, it shall be measured 
 to you again, Matt. vii. 1,2. The severe cen- 
 surer, the backbiter and slanderer, that delights 
 in scandal, and can scarce let any one pass with- 
 out a lash of his tongue, and without throwing 
 out some of his poison of asps, is generally paid 
 in his own coin ; others use the same freedom 
 with his reputation, as he lias done with theirs : 
 And the same may be observed in other in- 
 stances, wherein persons cast this sacred rule of 
 commerce behind their back. Let no man, saith 
 tin; apostle, go beyond, or defraud his brother i/i 
 any thing, for God is lite avenger of all such, l 
 Thess. iv. 6". Sometimes the vengeance is taken 
 in this world ; providence retaliates the crime, 
 punishes it in kind, letting loose the passions of 
 others upon us in the same way ours worked to- 
 wards them. When thou shall cease to spoil, tllOU 
 shall he spoiled ; and when thou hast made an end 
 to deed, treacherously, they shall deal treacherously 
 with thre, Isa. xxxiii. 1. Adonibezek had his 
 cruelly returned into his own bosom, Judges i. 
 <-, 7. Many such instances there are in present 
 providence ; thousands that we do not under- 
 stand, and cannot expound. However, should 
 the punishment be deferred, it will come; if 
 men be not the instruments of God's wrath now. 
 
SECf. X.] OF MEDITATION. 163 
 
 he will take the work into his own hand here- 
 after. God is the avenger of all such, and will 
 execute vengeance sooner or later. 
 
 my God ! teach me thy statutes ; this great 
 rule particularly of my Lord and Master. I am 
 ashamed to think how much I have neglected 
 it ; how apt I have been to weigh myself and 
 neighbour in different balances ; that I have had 
 no more regard to this excellent precept, that 
 comes recommended to me by the highest au- 
 thority, and stands approved by my own con- 
 science. Lord, forgive my selfishness, my in- 
 justice in words and actions, and in all my car- 
 riage * towards my neighbour. 
 
 1 would resolve for the future, by thy grace, 
 to exercise more love and benevolence towards 
 mankind, to mortify myself, to put off that un- 
 
 * I do not expect, that the most serious and devout should 
 review the sermons they hear, as largely and according to this 
 specimen ; much less that they should thus review every ser- 
 mon. What I propose, is, that sometimes the sermons heard 
 should be reviewed, with such remarks as the subject of the 
 discourse may require. Such as take notes may do it more 
 fully and distinctly ; others, if they design it, and accordingly 
 attend to what ihey hear, may be able from their memory to 
 furnish proper matter for such an exercise. If they retain on. 
 ly the general method, the main scope of the discouise, and 
 .some particular heads with such passages as they hud them- 
 seives most nearly concerned in, it may be sufficient for the 
 purpose. And I am mistaken, if a few sermons thus used, 
 thus recollected, applied and preached over in private, do not 
 prove of more advantage than many hundreds heard in the 
 careless manner, that is usual, (?'. e.) are never thought of af- 
 terwards, but the hearer and preacher have done together. 
 One half hour or hour, once or twice a week (and as often as 
 any thing occurs from the pulpit that calls for it), thus em- 
 ployed, would tarn to good account, and gloriously quit the 
 cost; not only help persons to hear with more attention, but 
 profit more by what they hear. 
 
 M 2 
 
164 OF MEDITATION. [dlAP. IT. 
 
 due self-love, that has been the occasion of so 
 much injury to others, and dishonour to my 
 profession. O ! that I may love my neighbour 
 as myself. 
 
 I would resolve to set this rule constantly be- 
 fore me in my intercourse with mankind ; con- 
 sider myself in them, and offer them nothing I 
 should not like myself; or according to the 
 laws of impartial reason and equity, I could ob- 
 ject against : I would bind it about my neck, 
 write on the posts of my house, my shop, or ra- 
 ther beg that God would write it on the table 
 of my heart. 
 
 In any doubtful actions, wherein I am to play 
 the casuist, I have recourse to this rule for my 
 help in the decision. If I am questioning whe- 
 ther this or that be just and charitable to my 
 neighbour, I desire presently to substitute my- 
 self in his stead, and then make a judgment. 
 Lord, pour out upon me more of the Spirit of 
 grace and love : May I add to my faith all 
 other graces, and among the rest brotherly 
 kindness and charity ; the grace of heaven, 
 which never faileth. And as I am preparing for 
 that state, may I have in greater abundance the 
 temper that suits it. In the mean time, may I 
 walk in uprightness and love, and exercise my- 
 self daily unto this, to have a conscience void of 
 offence towards God and towards man. 
 
 THURSDAY NIGHT. SIX O (LOCK. 
 
 Specimen 1 his day I attended the lecture in the usual 
 
 XII. course, and heard a sermon from the text, 
 
 1 Pet. ii. 1. Laying aside all envies la the 
 
STXT. X.J OF MEDITATION. 1 6# 
 
 discourse several things were offered, that I 
 thought myself not a little concerned in, and 
 therefore desire to take this opportunity to re- 
 view what I can remember, and preach it over 
 again to myself. Lord grant me the Spirit of 
 light, and life from above. 
 
 (1.) It was proposed to explain the sin, shew 
 wherein it consists ; and it was represented as a 
 secret grudge and displeasure at the good of 
 another : Where the object was considered, 
 viz~. the good of another, the advantages ano- 
 ther has, supposed or real, and that either 
 above us, or in common with us ; and even 
 sometimes, though he have it in a lower degree 
 than what we have, or imagine we have. Any 
 supposed excellency is the object of the envy ; 
 as wealth and outward prosperity, Prov. iii. 31. 
 Ism. i. 11. 13. Psal. lxxiii. 1. Esteem, honour, 
 favour, Acts vii. 9. Ps. cvi. 16. Matt, xxvii. 18. 
 Parts, learning, good works, Eccles. iv. 4. nay 
 even grace and favour with God affords matter 
 for this corruption to work upon, so vile is it, 
 Gen. iv. 5. As to the act, it lies in a secret dis- 
 pleasure, an inward grudge, Gen. iv. 5. The 
 scripture calls it an evil eye, Matt. xx. 15. 
 
 (2.) Some observations were made concern- 
 ing this sin ; as that it is what we are all prone 
 to : It is a distemper of our nature, James iv. 5. 
 Vidi parvulum zelantem, &c. saith Austin. I 
 have seen a little child look pale with envy. It 
 is generally found, and more strongly worketh 
 betwixt persons that have something of equality. 
 " Envy lies most between beings of the same 
 " nature. We do not envy brutes, though 
 " they exceed us in many respects, not incon- 
 " siderable. No man is displeased with a bird, 
 " because she can fly, and he cannot j we are 
 
166 OF MEDITATION. [CHAP. II. 
 
 " not offended with the strength of an elephant 
 " or swiftness of an horse ; the reason is, these 
 " are all foreign commodities, not looked on as 
 " the growth of our soil, which makes them 
 " neither expected nor desired, and that is 
 " enough to lay our envy asleep. Nor do we 
 " envy the higher condition of the angels ; the 
 " reason is partly, that the angels arc seldom 
 " seen : Their grandeur lies hid ; but chiefly, 
 " the model of our nature was drawn less than 
 " that of the angels ; and therefore, though we 
 " may admire them, we do not envy them : 
 " We do not think ourselves diminished and 
 " reflected on, when their superior excellency 
 " is acknowledged. " Envy is between crea- 
 tures of the same common nature ; between 
 men and men, and not between men and brutes, 
 or between men and angels ; nor indeed doth it 
 obtain so ordinarilv and in so great decree, 
 where there is the utmost inequality and dis- 
 tance among creatures of the same nature. It 
 works most where there is something of equa- 
 lity ; as between persons of the same age, birth, 
 and education ; between persons of the same 
 calling and employment. Scholars envy scho- 
 lars, soldiers envy soldiers, fyc. and in all cases 
 where there is ill will, enmity and animosity, 
 the envy is more easily excited. 
 
 It was observed that it has its rise from pride ; 
 this is the true spring and cause of it. Men 
 would shine alone, or at least cannot bear that 
 others should outshine or eclipse them. They 
 arc their own idols, and would have all the in- 
 cense offered unto them. It was observed that 
 this vice variously discovers itself: It is disco- 
 vered to a man's self secretly, by the uneasiness 
 it ffives him : It is rottenness to the bones, the 
 
SECT. X.J OF MEDITATION. 167 
 
 saw of the mind, as the orator calls it ; it doth, 
 as it were, tear the heart, prey upon the spirits, 
 and destroy the comfort of every enjoyment, 
 Gen. iv. 5. 7. It discovers itself in a sort of 
 triumph at the falls, dishonours, diminutions, 
 and any sort of miseries of another-, in conceal- 
 ing from others what tends to their advantage : 
 Envy hides its talents, that others may not par- 
 take of the honour and comfort of them. It 
 discovers itself in defamation, nibbling at the 
 reputation of those we envy, and endeavouring 
 to blast it ; we are grieved at their good and 
 their several advantages, wish them lower, and 
 therefore attempt to bring them lower. 
 
 (3.) The evil of it was next displayed. It is 
 reckoned among the Works of the flesh, adultery, 
 fornication, unclea?mess, idolatry, &c. Gal. v. 21. 
 It is represented as the character of the unrege- 
 nerate, Tit. hi. 3. Rom. xiii. 13. It is the 
 greatest enemy to peace, the peace of a man's 
 own mind : It is a constant torture within, as 
 every one experiences, that is under the power 
 of it ; and it is no less an enemy to the peace of 
 society, hence it is so commonly joined with 
 strife and the like in the sacred scriptures, as 
 Rom. i. 29. xiii. 13. Gal. v. 20, 21. It is often 
 impetuous and carries persons to the greatest 
 excesses of rage. Nothing would satisfy Odin's 
 envy, but the blood of his brother ; and from 
 the same principle it was that Saul attempted 
 David's life. It is an affront to God, as it car- 
 ries in it a censure of his Providence in his dis- 
 tributions : It disputes his sovereignty ; will not 
 suffer him to do what he will with his own, and 
 arraigns his wisdom, as if he had placed his 
 favours wrong, and made an unwise disposal of 
 them. It grieves the Spirit of God, Gal. v. 25, 26. It 
 
168 OF MEDITATION. f CHAP. II. 
 
 is the most unreasonable and absurd of all vices; 
 it sickens at the sight of health, and languishes 
 over prosperity. The philosopher, to express 
 his detestation of ii, wishes the envious man 
 more eyes and ears than others, that he might 
 be tormented by seeing and hearing of other 
 men's happiness. In a word, it is the sin of the 
 devil, his very image and nature. He could 
 not behold the felicity of our first parents in pa- 
 radise without attempting to ruin it ; and from 
 the same spiteful mischievous nature he acts in 
 all the plots he has been carrying on against 
 mankind ever since. 
 
 And O my soul ! what reason have I to be 
 humbled and even abhor myself, that I am pol- 
 luted, so far polluted with this what shall I 
 
 call it ? Wickedness, vileness, diabolism. Justly 
 might God send me to hell, the place of envy 
 and malice. O! for mercy, Lord, forgive my 
 exceeding sinfulness. Purge me with hyssop, 
 and I shall be clean, wash me and I shall be whiter 
 than snore ; cleanse me from all my filthiness, 
 both of flesh and of spirit. 
 
 Three things I would resolve upon, and seri- 
 ously endeavour. To get pride mortified : That 
 is the root of bitterness, from whence this, and 
 indeed most others of my evils spring. To get 
 my charity more increased : I would take plea- 
 sure in the welfare of my neighbour; be always 
 ready to give him his just praise ; study to pro- 
 mote his happiness and comfort as my own ; 
 never think myself lessened by his advantages 
 and enjoyments, but take occasion from the 
 bounty of heaven to him, to magnify the Giver, 
 and rejoice with the receiver. 1 would endea- 
 vour to pray down more of' the Spirit of God, 
 the Spirit of love, to mortify this and all other 
 
SECT. X.] OF MEDITATION. 16$ 
 
 my corruptions. Lord look upon me in mercy. 
 How like hell has sin made poor apostate man ! 
 Nothing but thy grace can raise us to heaven ; 
 can give us the temper of heaven, and fit us 
 for the element of goodness and love. Lord 
 grant me thy Spirit, to correct and heal my 
 nature ; make make me more like thyself. God 
 is hove, and he that dwelleth in love, dwelleth hi 
 God, and God in him. 
 
 LORDS-DAY NIGHT, FIVE O CLOCK. 
 
 I he text to-day was Ja. iv. 3 1. Speak not ew7 Specimen 
 one of another, brethren. Several things in the XIi1, 
 sermon came close to my conscience, and gave 
 me occasion to say with Pharaoh's butler, I re- 
 member my fault this day. Great reason I have 
 to reflect upon, and censure my infirmities. 
 Blessed be God for his good word, and for a 
 gospel-ministry : I find the truth of the charac- 
 ter of holy scripture, that it is profitable for doc- 
 trine, for reproof for correction, and for instruc- 
 tion in righteousness ; and I find it more so, as 
 opened and applied by ministers. Lord, give 
 them the tongue of the learned, help them 
 rightly to divide the word of truth. I am thank- 
 ful for the advantage I found in attending upon 
 this institution this day ; and as I saw myself in 
 the glass of the word, I would again hold the 
 glass before the eye of my soul, and therein 
 take a farther view of myself. Lord, search 
 me and try me ; make thy word quick and 
 powerful, effectually profitable for my cor- 
 rection. 
 
 The text was criticised upon, and in part ex- 
 plained by the other text, Tit. iii. 2. Fat them 
 
I 70 OF MEDITATION. [CHAP. IT. 
 
 in mind to speak evil of no Than ; where it was 
 noted, the word in the Greek signifies to blas- 
 pheme, i. e. to woutid or hurt the reputation or 
 fame; so that the sense is, that we are not to 
 speak to the disadvantage or prejudice of ano- 
 ther ; or as the word in the present text im- 
 ports, speak against one another. I shall recol- 
 lect some things that were said according to the 
 method of the discourse. (1.) It was suggested, 
 that it is not ail speaking evil of another that is 
 here condemned. (2.) It was inquired what is 
 that speaking evil forbid, and when persons are 
 guilty of it. (3.) The causes of it were also in- 
 quired into. (4.) Some arguments were offered 
 against it. 
 
 (1.) It was suggested, that it is not all speak- 
 ing evil of one another that is here condemned. 
 Jt is sometimes so far from being a sin to do 
 this, that it is a great duty : Magistrates ma\ 
 lay open the crimes of such as are arraigned be- 
 fore them. Private persons, as witnesses, may 
 declare the evil they know of others ; and not 
 to do it in some cases, would involve them in 
 guilt, Lei it. v. 1. And the like may be said in 
 cases of more private discipline ; that of parti- 
 cular churches and families. The household of 
 CMoe informed the apostle of the contentions and 
 Schisms of the Corinthians, ] Cor. i. 1 1. Joseph 
 informed his father of the miscarriages of his 
 brethren, Gen. xxxvii. 2. The people brought 
 to Eh an account of the wickedness of his sons, 
 I Sam. ii. 23. Nor doth it seem there was any 
 fault in all this, any sinful evil speaking. The 
 execution of public justice, the safety of the 
 community, the order and discipline of families 
 and churches, allow and require this liberty, 
 speak evil of others. ;. <. laj 
 
SECT. X.] OF MEDITATION, 171 
 
 their faults before such as are concerned to ani- 
 madvert upon them. Farther, it is not unlaw- 
 ful to take notice and speak of public and noto- 
 rious scandals. When persons declare their sin 
 as Sodom, it is no offence against this rule to 
 mention it, if it be only to shew an abhorrence 
 of it. Nor is it any fault in historians, impar- 
 tially to relate the grosser miscarriages of those 
 they are concerned with, especially of persons 
 in public stations. Many valuable ends may be 
 served hereby; a mark of infamy set upon crimes 
 that deserve it ; caution administered to others, 
 $c. It is observable that inspired historians 
 leave on record the tailings of some of the great- 
 est and best of men ; as of Noah, Lot, JSIoses? 
 Aaron, David, Solomon, Peter, and others. It 
 may sometimes be lawful to speak of the evil we 
 know of others, for the caution of our friends ; 
 as to prevent prejudicial alliances, dangerous 
 trusts or intimacies, though here, to be sure, we 
 are not to aggravate faults, make every mote a 
 beam, ruin any one's character at once and for 
 ever, because of some blemish we imagined or 
 ibund in it ; much less are we to invent faults, 
 or suppose them, without sufficient evidence. 
 The same liberty is allowable when the speaking 
 evil of another is necessary to our own vindica- 
 tion, or the vindication of any innocent person ; 
 and there are many cases in which it may be ne- 
 cessary : The guilty must be laid open, or the 
 innocent will suffer. It was added in the last 
 place, it may not be altogether unwarrantable, 
 nor fall under the reproof of this text, to speak 
 of the faults of others, though none of the tore- 
 mentioned ends can be served by it. Intimate 
 friends may mention the failings of their neigh- 
 bours and brethren, to bewail them and lament 
 
1*2 OF MEDITATION. [cttAP. Ifc 
 
 them, especially if it be done with a charitable 
 design, and attempt of correcting them. If a 
 person suffer by the fault of another, by unkind* 
 ness, injustice and ill carriage, it may be allow- 
 able to communicate such grievances to friends, 
 for their advice and counsel ; and even their 
 compassion and sympathy may afford some little 
 relief, if they can do nothing else for us : And 
 in these cases it may not be unlawful to speak 
 evil of another ; the text, it was supposed, doth 
 not respect such speaking of evil. 
 
 And this being premised, it was inquired, 
 (2.) what the evil speaking, here condemned, is, 
 and when persons may be said to be guilty of it, 
 (1.) They are guilty in the grossest manner, 
 Vrhen they forge evil of others, and publish it to 
 their hurt. This is downright malicious calum- 
 ny, and yet has been, and is too common, Matt. 
 v. 11. Ahab found sons of Belial to witness 
 against Naboth, that he blasphemed God and the 
 king, 1 Kings xxi. 13. Many a one has had 
 reason to complain with the psalmist, False wit- 
 nesses did rise up ; they laid to my charge thing & 
 that I knew not, Psal. xxxv. n. (2.) Persons 
 are guilty of this sin when they speak evil of 
 another, without evidence that it is true ; 
 though we do not know it to be false, yet if we 
 do not know it to be true, it is a great fault. 
 And this is aggravated, when we are forward to 
 believe and take up the reproach, and to spread 
 it \ when we are pleased with the ill we are pro- 
 pagating, especially if it be very much to th;^ 
 prejudice of our neighbour ; and in the mean 
 rime, whilst we spread the iil story, we ourselves 
 suspect the truth of it. Hast, thou, () my soul, 
 been herein guilty ? If so, tears are but a low- 
 expression of the resentment that is due. (.'>.) 
 
SECT* X.] OF MEDITATION. ITt> 
 
 We may be chargeable with the sin of evil- 
 speaking, even when the evil we speak of ano- 
 ther we know to be true ; as when we give it as 
 bad a turn as possible, leave out every circum- 
 stance that might in part excuse or extenuate 
 the evil ; when it can serve no good end, and 
 we have no call to speak the ill things of another 
 we are privy to, and what reason have I here to 
 cry, guilty ', guilty ! to fall on my face and abhor 
 myself! Though I dare not invent a scandal, 
 lorge ill, and charge on my neighbour, yet how 
 often, have I unnecessarily published the ill I 
 know of him ! And has not ill-will to him, 
 malice, envy, and the like wicked principle, 
 prompted me to this uncharitable office ! Lord, 
 have mercy upon me ; tcash me thoroughly from 
 mine iniquity, and cleanse me from my sin. It was 
 observed (4.) that this iniquity is sometimes 
 committed by innuendo's and insinuations- 
 Have you heard, saith the backbiter, any thing 
 of such a person ? I am not willing to believe 
 it j do not care for speaking : Now I grant 
 there may be a little fault in all this : They may 
 be words of truth, soberness and charity, if the 
 person that speaks them has just occasion to do 
 it -, but often all these smooth things are said on 
 purpose to disguise malice, and wound the deep- 
 er. They first said they knew something of 
 such a one very ill, and that they are unwilling 
 to believe it, and yet would have others believe 
 it, and leave them to suspect it to be much- 
 worse than it is. (5.) It is very common for 
 detractors and calumniators, when they cannot 
 rind fault with persons actions, to censure their 
 principles : If this or that thing be allowed to 
 be well done, they presently rind something to 
 sully it ; if there had not, say they, been so 
 
I 74 OI' MEDITATION. [CHAP. 11 
 
 much pride, &c. in it. Like the devil, that 
 
 could not object against Job's good character, 
 but then he insinuates, he was Selfish, and art 
 hypocrite in all, Job i. 9. In short, persons of 
 this temper will have others nought, and there- 
 tore if they cannot find matter without, for the 
 spirit of censure and detraction to fasten upon, 
 they enter within, judge in the dark, and speak 
 evil of things they know not, nor can know. 
 Lord, preserve me from this malicious presump- 
 tion ; save me from every degree of it, pardon 
 
 my past guilt. 
 
 (3.) The causes and secret springs of this 
 vice were laid open. In some it proceeds very 
 much from a churlish dogged temper : They 
 love to throw dirt, and bespatter; are constantly 
 snarling at almost every body that comes in their 
 Way, even when there is no special enmity on 
 their part, and no particular provocation given 
 them by any. It often proceeds from resent- 
 ment of injuries, real or supposed. Hence that 
 admonition, ] Pel. iii. 3, 9. Love as breiliren, be 
 pitiful, be courteous, not rendering evil Jbr evil, 
 nor railing for railing, but contrariwise blessing. 
 To the same purpose, Matt. v. 44. if others rail, 
 speak evil of us, or act ill towards us, we are 
 apt this way to avenge ourselves. O ! may I be 
 on my guard here ; guard against ill impres- 
 sions from the carriage of others, to the dimi- 
 nution and hurt of my charity ; if I surfer wrath 
 and enmity in the heart, railing, backbiting and 
 evil speaking will follow, Col. iii. S. It frequently 
 has rise from pride and envy. The proud man 
 would shine alone, at least appear with some 
 distinguished lustre. He is ready to think all 
 the good things said of another, and all the ho- 
 nours paid him, is so much lost to himself; and 
 
SECT. X.] OF MEDITATION. 17. 
 
 hence as he envies the reputation of his brother, 
 he sets himself by a malevolent tongue, to lessen 
 and ruin it. He seeks to rise by the depression, 
 and shine by the eclipse of others. Hellish qua- 
 lity this ! and yet, how prevailing ! How com- 
 mon a source of detraction and evil speaking ! 
 It was remarked that bigotry-, a blind zeal in 
 matters of religion, is a very common cause of 
 this practice : Such is the fury and real fanati- 
 cism frequently, of men of this spirit, who are 
 under the influence of a warm party-zeal, that 
 none can differ from them, but they presently 
 set them up as enemies, and think it allowable 
 to prosecute them as such : They are heterodox, 
 heretics, and all that is nought ; and having 
 made them thus vile in their own imagination, 
 they scruple not to represent them and treat 
 them accordingly ; hence bitterness, wrath, cla- 
 mour, and evil-speaking ; hence a course and 
 habit of calumny, and that allowed, and it may 
 be gloried in ; the pretended zeal is supposed tu 
 hallow all these vile passions. 
 
 O my soul ! endeavour a greater dread of this 
 sin (evil-speaking), a more rooted abhorrence 
 of it : Improve what has been said to this pur- 
 pose this day. It was observed, that it is a very 
 common tailing of good men, such as make 
 conscience of other gross sins, are more easily 
 surprised into this. It was not altogether with- 
 out reason, that a father (St.Je?'om) calls it one 
 of the last snares of the devil. O may I be con- 
 vinced of the evil of it ! It is an high instance 
 of uncharitableness, and exceeding pernicious 
 and hurtful. It is hurtful to those of whom we 
 speak evil, it destroys (so far) their reputation ; 
 it is hurtful to those to whom we speak, it de- 
 stroys their charitv ; it is hurtful to ourselves. 
 
176 OF MEDITATION. [CHAP. II, 
 
 * it destroys our peace, grieves the Spirit of God, 
 &c. Eph. iv. 30, 31, 32. It is an high offence 
 against God, and contempt of his authority; 
 hence that of the apostle, James iv. 11. He that 
 speaketh evil of another, speaketh evil of the lam ; 
 he undervalues it, tramples upon it, as worthy 
 of no regard, not fit to prescribe to him ; he de- 
 spiseth the commandment of the Lord to do 
 evil in his sight. O my soul ! do not extenuate 
 this crime, and because it is a common sin, 
 think it is no sin, or a little one. It has a great 
 deal of malignity in it ; so the scripture repre- 
 sents it, placing it among the worst, the most 
 scandalous iniquities, and making it the charac- 
 ter of the worst men, Rom. i. 29, 30. 2 Cor. xii. 
 20. Eph. iv. 31. 1 Cor. v. 11. O! may I consi- 
 der this, and now say (I have great reason to 
 say it, Lord, help me by thy grace) that I will 
 take heed to my way, thai I offend not with my 
 tongue. I would take up a resolution of more 
 caution for the future. How happy should I 
 think myself, could I say with an eminent mi- 
 nister : I bless God, saith he, I have not given 
 any man's reputation a secret wound behind his 
 back for many years. Lord, teach me thy sta- 
 tutes, guide me in thy truth and teach me. 
 
 Two" or three things I would resolve upon, 
 touching my future conduct : Not unnecessarily, 
 and ao much as is common, makes others the 
 subject of my conversation ; nor need this make 
 a vacuity in discourse, I may find enough to 
 
 ■ A calumniator is said by the Hebrew doctors to speak with 
 a threefold ton ue, because he. hurteth three therewith; him- 
 
 self bv sin, Ins neighbour whom he backliteth, and the re> 
 civer of his tale, whom be corrupteth. 
 
T. X.J OF MEDITATION. 
 
 talk oi\ without talking constantly of others. 
 As God, the works of God, daily providences, 
 
 the Dibit-, myself, my failings, wants, mercies, 
 the necessities and miseries of others, the news, 
 8fC. and indeed almost any thing, rather than 
 my neighbour, when 1 bring him upon the 
 stage only to kick him or lash him. I would 
 resolve, when I speak of others, to speak all 
 the good I can of them ; not that we are to call 
 evil good, palliate, excuse, much less plead tor, 
 and vindicate downright sin and wickedness : 
 "When I am called to speak of very ill men, 
 and very ill things, it may be tit to speak justly 
 of them, and shew my dislike ; but. I would or- 
 dinarily keep off this subject, and when I speak 
 of others, speak as much good of them as I 
 can, especially when I am speaking of good 
 men, causing to enlarge on their excellencies, 
 and touch their faults more sparingly. I would 
 resolve to think as well of my neighbour as I 
 can ; would not hearken to whisperers, back- 
 biters, nor give way to evil surmises, but main- 
 tain all the esteem I can for others, and cherish 
 the charity that believeth all things, and hopeth 
 ail things. Above all, I would see that 1 never 
 Jake pleasure in thinking or speaking evil of 
 others. If it once be grievous to me to think 
 of and hear of the ill things of others, it will 
 be grievous to me to speak of them, and there 
 will need little else to restrain me from speak- 
 ing of them unseasonably, unnecessarily, and 
 to their hurt. Lord, Lord, shed abroad the 
 love of my neighbour in my heart : May I love 
 him as myself; forgive my many and great mis- 
 carriages in this instance, and wash me tho- 
 roughly from mine iniquity. Purge the foun- 
 tain, cleanse me from all iiithiness of the spirit : 
 
178 OF MEDITATION'. [CHAP; II. 
 
 grant me a pure and charitable heart, and I 
 shall have a pure lip and charitable tongue. 
 
 THURSDAY NIGHT, EIGHT CLOCK. 
 
 Specimen 1 this day heard a sermon about forgiving one 
 XIV - another. The text was Mark xi. 25. And 
 when ye stand praying, forgive, if ye have ought 
 against any. I do not pretend to remember all 
 the particulars of the sermon. I have before 
 heard and read many things on the like sub- 
 ject, and to the like purpose. But alas ! how 
 defective in this, as well as other duties ? I 
 need, I am sure, to have my mind stirred up 
 by way of remembrance. Lord, keep these 
 things upon the imagination of the thoughts of 
 my heart for ever. In the explication of the 
 duty in the text, forgiving others, when we 
 have an act against them, it was hinted, thai 
 it implies we do not seek revenge, nor endea- 
 vour to retaliate the injury, Rom. xii. 19. I 
 Thess. v. 1.5. Nor are we to desire that God 
 should take vengeance, like Brutus, who when 
 he could not have his will on his enemy, cried 
 out passionately to Jupiter to fall upon him. 
 O ! may I stand clear in this matter. If I for- 
 give mine enemy, I must wish him well ; nei- 
 ther hurt him myself, nor desire his hurt. I 
 am not bound to take him for a friend, and 
 make him my confident : But I am to wish his 
 good, rejoice in his good, and be ready to do 
 him any good office. 
 
 Among many other things that were offered 
 in the progress of the discourse, a great deal 
 of suitable advice that was given, two or three 
 particulars I desire to take special notice of; O 
 
SECT. X.] OF MEDITATION. 170 
 
 may I never forget them ! (1.) That we should 
 endeavour to heap coals of fire upon the head 
 of our enemies, subdue them with kindness, 
 overcoming evil with good. It was a noble 
 reply of a philosopher to an angry enraged 
 man : Let me die, saith he, if I be not revenged 
 on him : Let me die, replied the philosopher, 
 if I do not make him my friend. (2.) The ex- 
 ample of one was mentioned and recommended, 
 as it well deserved, that used to keep a list of 
 such as had injured him, that he might wait 
 an opportunity of doing them good. Lord, 
 grant me this charity, I shall think myself hap- 
 pier and richer in it, than in all the treasure 
 of both hemispheres. (3.) It was suggested we 
 should with the greatest care watch our own 
 spirits (and attend to the duty of forgiving 
 others) under special provocations and trials : 
 As when our most friendly designs and kindest 
 endeavours are requited with ill nature, re- 
 proach and all manner of ill offices ; and there 
 being something of this in my own case at pre- 
 sent, I would look upon myself as more than 
 ordinarily concerned to mind the admonition. 
 Lord, the preparation of the heart is from thee, 
 impress and form it to a correspondence with 
 my duty. I would particularly resolve to insert 
 the name of the person, I have so much reason 
 to complain of, tor a most unjust and ungrate- 
 ful carriage, in the list of offenders, whom I 
 have to forgive, and who are to be the objects 
 of. my charity and kindness, as opportunity 
 offers. I would resolve not to mention the pro- 
 vocation and the aggravations of it unnecessa- 
 rily ; and no farther than my own vindication, 
 and the cause of justice and truth requires, I 
 would resolve daily to remember this offender 
 
 N 2 
 
180 OF MEDITATION. [dlAP. IT. 
 
 in my prayers to recommend him to the di- 
 vine blessing, teaching mercy and forgive- 
 ness ; hereby I shall not only exercise but in- 
 crease my charity, and take a likely means to 
 prevent all bitterness, rancour and malice of 
 mind. Lord, be thou my instructor. Grant 
 a blessing to thy word, and to thy ministry, 
 and make my heart upright before thee, and 
 sound in thy statutes. Amen, and Amen.* 
 
 \k\v- year's day, six o'clock in the morning* 
 
 S[ccimenlT having pleased God, in whose hand my 
 XV. breath is, and whose are all my ways, to bring 
 me to the beginning of another year, I desire 
 to employ myself in such devotion as is suit- 
 able to the present circumstances of time, to 
 review the state of things with me the last year, 
 and my conduct in it ; to state accounts be- 
 tween God and my soul, at the beginning of 
 this year, and to la)' down measures for my 
 behaviour in it, and through it, if it please 
 God to spare me this year also. In the review 
 of the last year, I find a great many mercies 
 to bless God for : Mercy and goodness has 
 
 * I am persuaded that a few Sermons heard in this man- 
 ner, with such reflection afterwards, and self-application, will 
 turn fi» a better account (as before intimated) than a thou- 
 sand hoard in the way that I am afraid is common ; when wa 
 are like a man that beholds liis natural face in a filass, and 
 goet • away, and forgetteth what manner of man he was; and 
 therefore cannot hut earnestly recommend this method to the 
 reader. I should have added more examples upon other 
 subjects, hut have already far exceeded the bounds intended 
 upon the head of Meditation, and therefore must forbear. 
 
SECT. X.j OF MEDITATION. 181 
 
 followed me all the year ; filled up every month, 
 week and day of it. God has graciously pre- 
 served an unprofitable, very low, mean and 
 worthless life ; a providence I ought to be the 
 more affected with, since it has been a year of 
 so great mortality ; many have fallen at my 
 side, many at my right hand, but the arrow of 
 death has not come near me. Persons of va- 
 rious characters and conditions, of every age, 
 young and old, many of my particular ac- 
 quaintance, have this last year gone into eter- 
 nity ; the pious, judicious, useful Mr. , the 
 
 hopeful young Mr. , and yet I am left, a 
 
 poor cumberground ! Lord, what shall I render? 
 I would chiefly value life as it is a seed time for 
 eternity. If I shall have another year, may I 
 employ it well and for eternity ! And the same 
 kind providence has extended to mine also ; 
 he has preserved my family in health in the 
 midst of sickness and death: A good measure 
 of prosperity has attended me in my outward 
 affairs, and in the management of my calling. 
 I escaped a very great blow in my concern 
 with , which would very much have in- 
 cumbered and straitened me, had not a kind 
 providence prevented, which I have reason to 
 think it did, by a special interposition in my 
 behalf Some special spiritual blessings I have 
 to recount this year, some notice I have taken 
 of them in my diary, and desire now to revive 
 the memory of them. I have reason to hope 
 good impressions have been made upon the 
 
 heart of my , a mercy I have often sought 
 
 with strong crying and tears. I met with 
 many favourable providences in my journey 
 
 to , I heard a sermon by Mr. from 
 
 Matt. xxv. 33. which I hope 1 received much 
 
*82 OF MEDITATION. [dlAP. U. 
 
 advantage from. I remember .1 was not only 
 affected when I heard it, but it sent me to 
 
 my knees . I have reason to hope God made 
 
 me of some use to . Lord, I rejoice in 
 
 thy favours towards me ; make me more at- 
 tentive, zealous and watchful ; more solicitous 
 to receive and do good. I have enjoyed the 
 means of grace, sabbaths, sermons, sacraments, 
 in an uninterrupted course, not without refresh- 
 ments and consolations (alas ! that they have 
 been so little and so seldom) which I value 
 more than all the world. I have had some 
 comfortable hours upon my knees, and hope 
 God has granted me somewhat more of the 
 spirit of grace and supplication than hereto- 
 fore I had experienced. I have had some re- 
 markable answers of prayer this year, particu- 
 larly upon occasion of , as recorded in my 
 
 diary. I would humbly hope I have made some 
 advances in religion ; have gained some vic- 
 tory over a sin that easily besets me, and that 
 I have often bewailed. And I desire never 
 to forget the support, conduct and comfort I 
 had under a very peculiar trial and exercise I 
 
 met wilh this year in the affair of . Lord, 
 
 what shad I render ? I have no words big and 
 strong enough to express the sense I ought 
 to have, and hope I have of thy bounty, con- 
 descension and grace. I find myself often, of 
 late, when about, such work, praising God, in- 
 clined to refer it to eternity ; not but 1 would 
 be attempting something, and do my best now ; 
 but iften, and not before, shall I praise him, 
 truly praise him. Lord, assist me in this ser- 
 vice ; accept my poor acknowledgments lor the 
 series and current of mercies that has run 
 through the last year ; accept the sacrifice of a 
 
SECT. X.J OF MEDITATION. 18S 
 
 grateful heart ; accept my heart as the sacri- 
 fice. 
 
 And oh! how many the sins of the last year ? 
 more than can be numbered, more than the 
 sand on the sea shore. It might have been 
 expected after such an history of mercies, no- 
 thing could have offered on my part, nothing 
 to be set against them but love, gratitude, de- 
 votion and obedience. But alas ! what 
 
 shall I say ? it is otherwise j I have not ren- 
 dered unto the Lord according to his benefits. 
 My diary admonishes mc of several defects and 
 miscarriages, and conscience admonishes me 
 of more : But as I am conscious to myself of 
 exceeding disorders, and as the distinct con- 
 sideration of this matter is of no small conse- 
 quence to me, I purpose, as soon as I can, as 
 my custom lias been some years past, to set a 
 day apart for examination, humiliation, prayer, 
 and thanksgiving ; I shall only at present reflect 
 on a few things : The first is the mispence of 
 time, precious, invaluable time ; four of the 
 twelve months I slept away, which, though I 
 do not mention as my sin, yet ought to be. 
 considered in the computation of my time. — 
 I had only eight months to live after a sort : 
 And how much of this was squandered away I 
 one half shall I reckon ? it may be more, in 
 an undue, excessive pursuit of the world ; in 
 unnecessary, idle visits, company, diversions, 
 amusements, §c. O my soul ! bewail thy inad- 
 vertency and folly ; weep over lost time. Is 
 this living for eternity ? How have I trifled in 
 the duties of solemn worship ; those of the 
 closet, family and assembly ; in my converse 
 with God and with man ? How have I neg- 
 lected my watch ? How unguarded my thoughts, 
 
184 OF MEDITATION. [CHAP. II, 
 
 my affections, my tongue? Oh! vile above 
 measure.: Whoever trust in themselves that 
 they arc righteous, surely I cannot. Lord, be 
 merciful to me a sinner. The more particular 
 examination of conscience and life, 1 refer to 
 the solemn day designed ; only two or three 
 particulars I shall take notice of, which are so 
 obvious, that they need no search. I still 
 rind cause of the old complaint of pride and 
 Vanity upon several occasions : I hope L have 
 got some ground of it, but it is far from being 
 mortified as it ought to be. I find myself yet 
 addicted to, and often fallen into the sin of 
 backbiting and detraction. I find myself the 
 last year more pleased with the world, and 
 more keen in the prosecution of it than I used 
 to be. Oh ! for help against this enemy. I 
 find thoughts of dying not so grateful to me 
 as sometimes they have been : There is a 
 strange and unusual damp upon my mind 
 when 1 look into the other world, and I know 
 not how many foolish questions arise about 
 separate Spirits, where they are, what they do 
 and enjoy. Once I could rejoice;:.! the thoughts 
 of putting off the body ; but now it is less so ; 
 though still I hope T can say, I would not part 
 with my prospects of another world for a thou- 
 sand such worlds as this : And I have, upon 
 some occasions of trial, the last year, wofully 
 mismanaged, as noted in my diary. Lord, 
 pity and relieve a poor distempered creature, 
 that desires now to lye at thv foot, waiting ibr 
 thy salvation. 
 
 If God will please to afford me another year, 
 to the beginning of which he has brought me, 
 
 I purpose and resolve, by bis grace to hold 
 
 on in the course of religion I have for some 
 
SECT. X.] OF MEDITATION. 185 
 
 time been engaged in, though with all the im- 
 proyement I can make. To watch against the 
 miscarriages of the last year, the temptations 
 I suffered most by, the snares I fell into. To 
 pursue the good rules I have heretofore set 
 myself, and which I have found of no small 
 advantage ; these I purpose to revise, add to, 
 or change, as I see occasion. 1 resolve to spend 
 a day, or part of a day, once in — weeks, in 
 tasting or thanksgiving, or both, as the state 
 of my affairs may direct and require : To lay 
 by so much of my estate and income for cha- 
 ritable uses the next year. A few years ago 
 I fixed the proportion I then thought proper ; 
 but as God has prospered me, and very much 
 increased me since, I must increase my cha- 
 rity ; and therefore I determine to add this year 
 
 /. to my former disbursements this way. I 
 
 resolve to be more temperate in . I still 
 
 rind that I often fail in that instance of self- 
 government ; not to throw away so much of 
 
 my time at : To set myself in the best 
 
 manner I can to mortify my , which I may 
 
 call my iniquity ; I have it down in my diary, 
 am levelling against it. in every fast, at every 
 sacrament, and almost in every prayer ; and 
 yet have but imperfectly overcome it. O ! for 
 some farther conquest this year. Lord, help 
 me by thy grace ! and as I am going to 
 public worship, where I expect to hear a ser- 
 mon suitable to the occasion, I- would endea- 
 vour to make a good improvement thereof. 
 Lord, confirm my purposes, strengthen me by 
 thy Spirit, forgive the sins of the last year ; 
 may I not bring any of the guilt of them into 
 this ? To thee I resign myself, all my powers 
 
186 Or MEDITATION-. [CHAP. II. 
 
 and faculties; my time, life, interests, all I 
 have and am ; accept me in the beloved. — 
 Amen, Amen*. 
 
 Upon returning home from a journey. 
 
 ^"xvl " s ^ nave mct w a varic ^ v °f* providences 
 
 in this journey, in which I have spent so many 
 weeks ; I desire now to review some of the more 
 remarkab' :■ occurrences of it, and address myself 
 to God with suitable acknowledgments. 
 
 A great many mercies I have to reflect upon, 
 besides such as may be reckoned more common, 
 which yet I would not overlook (as continued 
 heal th, safety, success in my affairs, the enjoy- 
 ment of my friends and the like). There are 
 some special favours that call for more particu- 
 lar remarks : As my deliverance at bridge : 
 
 The bridge was, a great part of it, under water 
 by a flood : The horse slipt off the causeway, 
 that led to it, with his hinder feet, but so re- 
 covered himself by a sudden spring, that. I know 
 not which surprised me most, the greatness of 
 my danger, or of my deliverance. 1 was ready 
 
 * I would have given moie examples to the same purpose, 
 hut tor tear of being tedious. 1 design tins to recommend such 
 exercises, and as a specimen ot them-: Though every one must 
 consider his own case, and vary his confessions, thanksgivings, 
 and resolutions accordingly. 1 promise myself no truly serious 
 Christian, tli.it is in earnest in religion, will object against this 
 .i needless labour. How much more pain* Jojh the mer- 
 chant take in matters of far. less importance, in posting I. is 
 books, and settling his accounts, and often at this time of the 
 ^oar i .And must the children of this world, in (-very ihin£, 
 ■ the children of light f 
 
SECT. X.] OF MEDITATION. 1 87 
 
 to think I had help from an invisible hand, and 
 could not but reflect, with pleasure and gratitude, 
 upon that of the psalmist : He shall give his 
 angels charge over thee, to keep thee in all thy xvays. 
 They shall hear thee up in their hands, lest thou 
 dash thy foot against a stone, Psal. xci. 11, 12. 
 Blessed be God for the ministry of these benign, 
 good spirits. How many kind offices do they 
 do us, that we are not aware of? unworthy I 
 am of such attendance ; but great is the conde- 
 scension of God to poor creatures. I remember 
 that morning I was a little more particular than 
 ordinary in my requests (though I do not often, 
 when journeying, omit the matter) for the pro- 
 tection of angels, and had in the morning before 
 I rose, some agreeable thoughts on that sub- 
 ject : But whether any one or more of these 
 blessed spirits were present to my assistance or 
 not, the circumstances of my deliverance were 
 such, that I am sure I ought not to overlook 
 the hand of God in it. He delivered my soul 
 from death, mine eyes from tears, and my feet from 
 falling ; may I walk before the Lord in the land 
 of the living ! 
 
 I hope I received some advantage by the dif- 
 ferent company and conversation I was engaged 
 
 in, particularly . I find there are some 
 
 conscientious men, and savoury Christians in 
 most places (though, alas ! loo thin sown). And 
 I And the same infirmities among other people 
 as among my nearer neighbours : Folly, vanity 
 and sin has overspread the world, and prevail 
 every where ; the observation of which, both 
 heretofore and now has been of use to me ; as 
 otherwise, so as it helps me to dispense with, 
 and bear the infirmities of those I am more con- 
 stantly concerned with. Wherever I go, as I 
 
186 Ol' MIT)) TATIOV. [CHAP. II. 
 
 c;irr\' in\ own passions ftnd follies wifjti me, I 
 meet with passions and follies in others, as great 
 as those I eonvj^ain of at home ; nor shall I be 
 free of this exercise, till I get among the pood 
 
 people of heaven . Lord, fit me tor the 
 
 blessed day. As we arc apt to think former 
 times better than these, so to think good men 
 at a distance better than those of our acquaint- 
 ance; one reason is, the infirmities of the one 
 fall more under our observation than the infir- 
 mities of the other. I am thankful for the ad- 
 monition and help I have had in this journey by 
 the providence, and I hope Spirit of God, in 
 . some points of importances particularly in this. 
 
 On Lord's-day, June I lay at J 
 
 went to public worship ; and as I had reason, 
 from the character of the preacher, to expect 
 something entertaining and destructive, I took 
 some notes of the sermon ; and hope I shall not 
 soon forget the warm and serious admonition he 
 crave his auditory against loving the world: he 
 described a lover of the world, offered several 
 very pertinent arguments against it. Many 
 things came clo.se to my conscience. When I 
 returned to my inn, I retired into my chamber, 
 and found mailer for some serious exercise, in 
 which, it' 1 mistake not, 1 bad the comfortable 
 presence of God, Next Lord's-day 1 had no 
 
 portunity of going to church, unless i spent 
 ;i good part of the dwy on horseback, and there- 
 fore I rather chose to keep in my inn, and make 
 the best I could of my time in private; tori 
 
 • I cannol approve the way of th 
 that make no scruple to travel on tin-. [.<>, 
 day, almosl all of it, provided they can get to 
 church any part of it, and hear a sermon, oj 
 sleep whilst it is delivered ; 1 am afraid the 
 
SECTi X.] OF MEDITATION. ISO 
 
 business of hearing a sermon at such a place, is 
 mostly a pretence to excuse the true design of 
 travelling, viz* to get forward on the? journey. I 
 took the opportunity of my retirement that day, 
 to think over the affairs of my journey; spent 
 some time in thanksgiving, confession, petition, 
 and hope my time was not altogether lost. On 
 Thursday in the forenoon, in my road between 
 having no company, I endeavoured to em- 
 ploy my thoughts upon serious subjects, which 
 God enabled me to do with some profit and 
 comfort. "When I came to I had the com- 
 pany of , a relation I had not seen for some 
 
 time. I found them in very comfortable cir- 
 cumstances, arid which not a little pleased me, 
 looking towards heaven, as I hope. Blessed be 
 God for this high instance of his favour ; what 
 shall I render ? make deeper impressions, §c. 
 I am humbled and astonished to think I was no 
 more useful in my converse with them ; I still 
 want skill and zeal for such applications to my 
 friends, for their spiritual good, as would well 
 become me. I am often seised with a dumb 
 devil ; however, I would hope I was not wholly 
 useless. When I came home, I found all well 
 
 - . Thus mercy and goodness still follow 
 
 me ; has done so eminently in this journey ; / 
 will praise thee, Lord, my God, with all my 
 heart, and will glorify thy riamejor evermore. 
 Some disappointments* met with ; particu- 
 
 * The various occasions of persons in rneys, and 
 
 (he different business they are en . \r :« mer- 
 
 chants, ministers, Syc. togcti there 
 
 will be in their cases Loth w:th icspect i<: mercies, disappoint- 
 ments, miscarriages ;md the cl the 
 manner of these serious exercises i ara here setting an exam- 
 
190 Or MEDITATION. [CHAP. II. 
 
 laxly in my concern with and in 
 
 many failings and miscarriages I have to bewail. 
 I cannot charge myself with injustice towards 
 my neighbour ; with lying, or any other gross 
 sin ; but have been far from acting with that 
 circumspection, exactness, and decorum that 
 becomes a Christian ; there has been much 
 levity and unprofitableness, and often pride and 
 vanity in my converse. I have not watched and 
 kept my garments, but walked naked, and they 
 have seen my shame. I met with some men of 
 
 loose principles at , who gave vent to their 
 
 folly very freely, and foamed out their own 
 shame ; but had not presence of mind, and 
 courage enough to rebuke them, and plead the 
 cause of religion as I ought ; and, alas ! how 
 little skill at best have I for such service : I 
 
 took too much liberty at my inn at , and 
 
 went to bed with little acknowledgment of God. 
 My thoughts, when riding alone, were fre- 
 quently vain, idle, and sometimes worse. I spent 
 the greatest part of one Lord's-day foolishly and 
 
 sinfully in company . Forgive, Lord, my 
 
 manifold iniquity. I bless thee, things are no 
 worse with me, and for the favours of thy pro- 
 vidence towards me through this journey. O 1 
 
 pip of. I do not expect the company of any of the scorners, 
 so far through tins work ; but if any of these men of sense 
 and wit (as they think themselves) should happen to take up 
 iliis book instead of the Furt'iuate Mistress, &c. and lighting 
 upon these or the like passages, should, as their manner is, cry 
 out of cant, I would desire them not to speak evil of things 
 they know not. The Christian, however, is so much con- 
 vinced of his duty herein {acknowledging God in all /lis ways) 
 and finds so much comfort in such a course that I am per- 
 suaded he will not be laughed out of it. It this be to be en- 
 thusiastic and vile, he will resolve to be more vile still. 
 
SECT X.] OF MEDITATION. 1$1 
 
 pardon the sins of it. I purpose to act with 
 more caution for the future ; particularly when 
 I have any journey before rac of importance, I 
 purpose to spend some time in prayer before I 
 set out, with reference to it, bespeaking the 
 divine preservation, presence, conduct and 
 blessing. I purpose with more care to guard 
 my thoughts when travelling alone. There is 
 some truth in that saying, that every man alone 
 is aut angelus, aut diabolus, either cm angel or a 
 devil. I do not expect the entertainment pious 
 Mr. Flavcl had in his journey $ but if my mind 
 be furnished for such work, and bent that way, 
 I may have (many a one has had) no small re- 
 freshment and real intercourse with God on 
 these occasions, reflecting on the providences 
 of God towards me, his kind and gracious dis- 
 pensations, on my own sins and wants, sending 
 up frequent devout petitions to heaven, praising 
 God, resigning myself to him, my concerns, my 
 family, and special affairs in view, and that are 
 depending, he. Lord, help me thus to employ 
 myself, and improve my time in journeying, as 
 I have opportunity'. When I come to my inn, 
 every night, I would immediately, or soon re- 
 tire and acknowledge God, in the safety, coin- 
 forts and several occurrences of the day. I 
 would endeavour to be cheerful and pleasant in 
 company, though with caution, watching 
 against lightness, raillery, bearing hard upon 
 any, and making sport with their weaknesses, 
 against vanity, romancing, lying, still setting 
 the Lord before me, and carrying my religion 
 along with me, in my diversions as well as busi- 
 ness. When I return home, I would always 
 review my journey, not only my expences and 
 my accounts, but my sins and my mercies ; 
 
192 OF MEDITATION. [CHAP. II. 
 
 bring these into my oratory, and give tliem a 
 proper place in my devotion. ()! tor deeper 
 impressions from above. Lord, renew a right 
 
 Spirit within me. 
 
 On the Death of several intimulc Friends. 
 
 Specimen okveijaj, of my particular acquaintance, and 
 XVII. some of my very intimate friends, have later) 
 been removed into the other world, and more 
 than one or two of them by a very short sick- 
 ness. It would argue strange stupidity in me, 
 to let all this pass without any serious thoughts, 
 though, alas ! they have been too few, and too 
 cold. Among other things I cannot but reflect 
 on the distinguishing providence of God in 
 sparing me. It is no doubt a mercy, and de- 
 mands my acknowledgment, though methinks 
 there is something humbling in it : They are 
 saie landed, got home, advanced to the higher 
 services and enjoyments of the church above, 
 and I am left behind in a world of sin and sor- 
 row, temptations and snares. Had I been as 
 well prepared as they, surely my preferment 
 had net been delayed. I know we are apt to 
 speak, even of such persons as I have my eye 
 upon, with a sort of lamentation, as if this 
 world was their only happiness, and death their 
 undoing. lie is dead, POOR MAX; a lan- 
 guage and stile, I confess, I do not understand 
 in the mouth of a Christian, How odd would 
 i. look to ^:. in earnest and with an air of seri- 
 ousness and concern, of the mariner that lias 
 been long tossed at sea, and but narrowly 
 .aped being shipwrecked, poor man, he is got 
 
SECT. X.] OF MEDITATION. 183 
 
 into his harbour. Religion teaches us other- 
 wise, Blessed are the dead that die in the Lord : 
 And thus I ought to think of my friends ; I 
 cannot question it concerning some of them i 
 They are entered into rest, have fought the good 
 fig] it, finished their course, and are now triumph- 
 ing with their Lord, whilst I am yet in the field 
 of battle, sowing in tears. However, there is 
 this mercy in it, and I would chiefly on this 
 account esteem the continuance of life a mercy; * 
 
 that I have a longer seed-time, and more oppor- 
 tunity to prepare for eternity. Help me, Lord, 
 to apply myself with diligence to my proper 
 work, and I desire patiently to wait thy time 
 for my dismission. 
 
 Some circumstances in the death of my friends, 
 whom I have followed to the grave within a few 
 months past, particularly the suddenness of it, 
 brought to my mind a question I have heard 
 debated in conversation, and found debated in 
 books, viz. Whether sudden death (in the proper 
 sense of the word, as it notes a death without 
 much warning) be an eviU and whether it is fit 
 to pray against it ? As to which my thoughts 
 are, that it is either desirable or otherwise, 
 according as the state of things are with us. To 
 such as are in a good measure prepared for 
 death, it can never be unseasonable ; and often 
 the suddenness of it may be reckoned a felicity 
 to them, especially if the shots of death have 
 been the constant matter of their exercise, as in 
 the case of some very serious persons, and was 
 one of my lately deceased friends ; the sudden- 
 ness of whose death I could not but look upon 
 as a signal favour : They had scarce time to 
 view an enemy, the prospect of which at a dis- 
 tance - filled them with terror, They went 
 
 o 
 
194"] OF MEDITATION. [CHAP. TT, 
 
 through the valley of death, scarce knowing 
 where they were : How often have I seen them 
 in their bondage, crying out : O 1 how shall I 
 grapple with death ? I cannot bear the thoughts 
 of it ; whereas death stealing upon them in this. 
 manner, they fell by It, without seeing its dart, 
 which they used to foresee with so much dread. 
 Get thee up, said God to Moses, to mount Ncbo, 
 and die there, Dewt. xxxii. 49,50. and there he died 
 according to the word of the Lord, Deut. xxxiv. 5. 
 The Rabbins say, his soul departed with a kiss, 
 or that God took it out of the body with a kiss. 
 He seems to have had an euthanasie, a calm 
 easy death, free from the violence of distempers, 
 and the reluctance of his own mind. A sudden 
 death has this advantage in it often ; it prevents 
 the many tedious conflicts good men so much 
 feared : They get away without passing through 
 the more solemn forms of dying, and without 
 suffering the fruitless, but troublesome care and 
 endeavours of physicians and friends, to detain 
 them : Nor do they only escape the dread, but 
 in a great measure the pains of dying ; I mean 
 those sicknesses, faintings, decays and manifold 
 sorrows ; the wearisome nights and days that 
 attend a long illness, gradually introduce death, 
 and are frequently more grievous than death 
 itself: Certainly it is not desirable to languish 
 on a sick bed years or months. Who would not 
 chuse, if it so please God, to pass more imme- 
 diately from action and service to honour, 
 rather than wear out the poor remainder of a 
 useless life in sighs and groans ? 
 
 On the other hand, it must be granted that a 
 little warning may be a favour to good men, in 
 some circumstances ; as it gives them an oppor- 
 tunity for such services as may yet remain to bo 
 
fiECT. X.] OF MEDITATION", 1S5 
 
 done, or want to be revised, and better done : 
 The setting their house in order, taking a more 
 solemn leave of friends and relations, exercising 
 repentance and other graces, trimming their 
 lamps for the bridegroom's coming, §c. But 
 after all, I desire to be entirely resigned in this 
 matter, leaving myself nothing to chuse, but 
 refer all to the great Lord and Sovereign of life. 
 The only thing I would be concerned about, is 
 that I may not be surprised, but be in a con- 
 stant readiness, have all things set in order ; 
 my house, my heart in order, that no work ne- 
 cessary for a safe and comfortable death may be 
 left undone, that whenever death comes, I may 
 be able to bid it welcome. 
 
 And O ! that God would help me to make 
 some right improvement of these providences : 
 I think myself many ways a loser by the death 
 of my dear friends ; I may also gain by it, if it 
 be not my own fault. In order to which I would 
 endeavour to follow them in my thoughts into 
 the other world : Sometimes I find myself dis- 
 posed to do so, and ready to wish, O ! that I 
 was with them. I have had some hours of com- 
 fortable converse with them ; but how much 
 better company would they be now, were I fit 
 to be joined to their assembly, and have a place 
 among them ! Lord, when shall it be ? I would 
 endeavour to copy after them, and learn their 
 excellencies. How charitable and compassionate 
 was good ! how serious in worship ! I re- 
 member an hymn she sometimes used when 
 joining in prayer : I have thought of it some 
 scores of times since her death. I could not 
 but look upon it somewhat like the stamp of the 
 foot in music, for keeping the time. How mor- 
 tified to the world and spiritually minded was 
 
 o2 
 
196 OF MEDITATION. [ciIAf. If. 
 
 the pious ! He seemed to have no care 
 
 but about his soul and eternity : He was so 
 much above the world, that he was almost out 
 of it before he died, and indeed could scarce 
 think or speak of any thing else with pleasure, 
 but heaven, and what concerned the way to it. 
 
 How useful a man was the judicious Mr. ! 
 
 useful in the neighbourhood, and eminently so 
 in the church to which he belonged : He was 
 none of those that minded his own things, with 
 a neglect of the things of Christ : He was a lover 
 of hospitality and of good men ; charitable to 
 his enemies, and always faithful and affectionate 
 to his friend. How meek, lowly, broken, and 
 contrite was dear ! almost always condemn- 
 ing herself, and lying in sackcloth : Every body 
 could see eminent graces in her, but herself L 
 reckon indeed she suffered some disadvantage 
 from her bodily constitution, which made her 
 state and walk less comfortable ; however it was 
 safe, and I observed her latter end was peace, 
 eminently so. Lord, pity a poor creature, vile, 
 worthless, and almost lost to every good work ; 
 thus left behind by my friends, every way be- 
 hind : Behind in a dark sinful world, and behind 
 in attainments, temper, and frame. How unlike 
 am I to thyself! how unlike to some of thy ser- 
 vants ! But thou hast the residue of the Spirit : 
 Make me more like thine, and it will be a good 
 evidence I am thine, and shall at last be with 
 them. Help me to keep in mind, and imitate 
 their graces, and to be a follower of them, who 
 through faith and patience inherit the pro- 
 mises *. 
 
 •' Whatever disputes there are about commemorative day?, 
 <ljys kcj»i in memory of saints departed, whether Lawful and 
 
SEUtVX.] OF MEDITATION. 197 
 
 On the several Ages of Life. 
 
 I was in company the other night, when it was Specimen 
 discoursed, what age of life is most desirable? XVili. 
 With most, indeed, such a question is easily 
 resolved, who can think of no age but the vigour 
 of youth, with any satisfaction. One person was 
 mentioned, who has scarce reached forty, and 
 yet has been heard several times to express his 
 concern that he was so far advanced, and like 
 so soon to leave this dear world, or at least suf- 
 fer an abatement of its pleasures : Nor is this so 
 different from the common sentiments of man- 
 kind, as to be thought very peculiar. Alas ! / 
 am on the wrong side fifty, is a saying, which 
 though sometimes delivered with an air of jest- 
 ing, has a great deal of the inward sense of the 
 speaker in it : Nothing more terrible to many, 
 to the most, than age, the devil of old age ; they 
 dread it as misery and undoing. And indeed, 
 was the happiness of the body, or that the body 
 is the instrument and channel of the proper hap- 
 piness of a reasonable creature, there would be 
 some sense in their resentment, because, as the 
 body grows old, and decays, the pleasures and 
 happiness of it must in course decay also ; on 
 which account there cannot be a more deplora- 
 ble case than that of the poor sensualist, who 
 
 convenient, I think it past dispute that we ought one way or 
 other to remember them ; and the design of this specimen is to 
 invite and divert the reader to one way that here is unexcep- 
 tionable. We should often think of our serious departed 
 friends, set their example before us, get into their company in 
 the other world ; many advantages may accrue to us from 
 •thence, and I reckon it especially seasonable when they havr 
 newly left us. 
 
i9S OF MEDITATION. [CHAP. II. 
 
 knows no life but that of the animal, and con- 
 sequently, whose happiness must be continued 
 within the narrow bounds of forty or fifty years 
 at the most. 
 
 The conversation led me a little to reflect up- 
 on this matter, and particularly to consider with 
 myself, what age of life ought to be esteemed 
 by a wise and good man, as most significant and 
 valuable. Life is divided into different periods : 
 We do not come into the world in our full sta- 
 ture and capacity, and die in the same state, 
 but pass through different stages, as infancy, 
 childhood, youth, manhood, and old age. Cus- 
 tom and common estimation has taught us thus 
 to distinguish life, and the scripture seems to 
 countenance such a distinction. How to fix the 
 precise limits of these several periods, may not 
 be very easy, nor is it of much consequence. 
 Infancy is the first and shortest stage of life : 1 
 do not mean in the law sense of the word, ac- 
 cording to which all are infants under the age of 
 twenty-one, but in vulgar acceptation ; and we 
 may allow to it four or five years. Childhood 
 may be extended to about twelve years, at 
 wh.ch time, according to the Jewish doctors, 
 persons begin to be sui juris, capable of making- 
 vows and the like. Youth readies to about 
 twenty, and manhood to the time when the 
 strength and vigour of nature begins to be im- 
 paired, and from thence old age creeps on us. 
 Which of these ought to have the preference, is 
 the question ; and to be sure infancy has no 
 claim to it ; the man can scarce then be said to 
 live, though the animal doth. In the next stage 
 reason begins to blossom, and the mind to open, 
 and in the following (youth), the faculties there- 
 of gradually exert themselves : But, hew low 
 
S£CT. X.] OF MEDITATION. 199 
 
 our reason ! how weak our judgment ! When I 
 was a child, I spake as a child, I wider stood as a 
 child, I thought as a child, 1 Cor. xiii. 1 2 . And 
 with how much infirmity, that is, they that have 
 passed through that state, and have put away 
 childish things, know. Youth seems to have a 
 little more of the rational in it, but almost infi- 
 nite are the dangers and follies that attend it : 
 So few get through this stage without falls, ruin, 
 or at least hurt, that no wise man, when he 
 comes to look back upon it, would desire to re- 
 turn into it again. The paths of youth are slip- 
 pery paths. Whatever young persons think of 
 themselves, of their conduct and measures of 
 acting, their thoughtful solicitous friends can- 
 not but observe them with pity and fear : They 
 are generally exceeding wise, though without 
 all experience, rash in their judgments, peremp- 
 tory in their resolutions, impetuous in their de- 
 sires, and eager in their pursuits ; so that they 
 do little that will bear the examination of a 
 more mature calm age ; much that requires re- 
 pentance ; little that will afford comfort in the 
 review. And often we see such steps then taken 
 as lay the foundation of many sorrows, through 
 the whole after-life. In short, every one that 
 considers the circumstances of this age, must 
 give into Solomon's censure, Eccles. xi. 10. 
 Childhood and youth are vanity. 
 
 The next period, that of manhood, reckoning 
 from a little above twenty to fifty, may be 
 thought the best of our time, and it is granted, 
 it has many advantages, but not without many 
 allays. A good part of it is ordinarily spent 
 before we get quit of that foolish dream of an 
 earthly happiness, with which we are so apt to 
 entertain ourselves in our first setting out in the 
 
200 OF MEDITATION 1- . [CHAP. II. 
 
 world. We are busy a great while in trying and 
 proving the fine scenes we bad painted in our 
 imaginations ; and indeed not so much lay aside 
 our former vanity as turn it towards other ob- 
 jects ; for what difference is there between him 
 that dotes upon a bag of money, and him that 
 plays upon an hobby-horse, save that the grown 
 child is more a child ? So that upon the whole, 
 (a religious bias and temper of mind being sup- 
 posed, which it must be allowed the former 
 years most fitly serve to introduce), I cannot 
 but reckon the latter stage of manhood, between 
 jlfiij and sixty, preierabie to any other ; the most 
 important opportunity of life. Youthful heat 
 and fervour begin now to abate : The judgment 
 is ordinarily come to a full maturity : The world 
 has shewn itself an impostor in all its forms. By 
 this time sure, if ever, we shall be convinced, 
 how little it can contribute to our true happi- 
 ness : Some more eminent degree of mortifica- 
 tion, and manifold experience in the several 
 branches of religion may now be expected ; so. 
 that in this stage the Christian sets out with a 
 greater stock, and richer furniture of knowledge. 
 And on these accounts, as well as many others, 
 I apprehend the common saying exceeding he- 
 terodox, that a person is on the wrong side of 
 fifty, when he is turned of it. I snould rather 
 call it the right side, not only as lie is nearer 
 heaven, but as he is in his most improvable 
 age, in the very prime of life. And as by the 
 providence of God I am now brought to tlir; 
 period, I would endeavour to take the advan- 
 tage of it, consider and improve it as my best. 
 opportunity for religion and another world. 
 Lord, direct and assist me by thy grace. 
 
SECT. X.] OF MEDITATION. 201 
 
 In order to it I purpose and would endeavour, 
 (1.) suitably to review the former stages of life, 
 to consider my dangers, mercies, deliverances, 
 and sins. I thank God that I have not religion 
 now to begin ; that I have been preserved and 
 kept hitherto. I have taken many false and 
 foolish steps, and have reason to weep over 
 every age. O J how many my miscarriages ; 
 but, blessed be God, I have not made shipwreck 
 of faith and a good conscience. Much has been 
 amiss, and might, I see, have been mended : I 
 desire to be thankful in the mean time things 
 are no worse. It is a pleasure to me to think I 
 am got so far through life, with some comfort- 
 able hope of heaven (adored be divine grace). 
 I should be loath to go back again, as meanly 
 as I have acted ; unless I was sure to escape the 
 follies I have run into ; much less would I desire 
 it for the sake of youthful pleasures and enjoy- 
 ments : I know by woful experience how vain, 
 deceitful, and treacherous these are, and am 
 thankful I am got so far through them, and deli- 
 vered from them. I hope I do not look back 
 with regret that they are over, crying out with 
 the poor sensualist, O that I was young ! I have 
 an higher game, a more noble prize ; may I 
 constantly press forward towards it. (2.) I 
 would endeavour to disengage myself from the 
 world, withdraw my affections from it, be get- 
 ting it out of my hands as much as my circum- 
 stances will allow ; however out of my heart : 
 I leave others to pursue projects for this world, 
 it becomes me to be taking leave of it, and turn- 
 ing my shots another way. (S.) I purpose to 
 correct, as far as I can, former mistakes ; to 
 mark and avoid the xocks I have split upon, or 
 
202 ©I- 'MEDITATION. [CHAP, IT. 
 
 been in danger of. If I am to learn wisdom 
 and caution by the experience of others (Jelia? 
 quemfaciunt, &c.) much more by my own. (4.) 
 To look upon this part of life as more especially 
 due to religion. Let my children and juniors 
 mind the world, my care should lie very much 
 another way *. Life is short and uncertain ; this 
 is the most profitable time of life, my Jut nest. I 
 would be up and doing, and now at last remem- 
 ber one thing is needful. (5.) I would take care 
 not to lose my time, cither by idleness or hn- 
 pertinency, doing nothing, or nothing to the 
 purpose, but desire to be employed in such 
 things as most directly concern my high calling, 
 and will turn to best account at last, not pur- 
 suing riches, tame, 8$c. but attending the pro- 
 per duties of my station, and the work of reli- 
 gion, that is in the nearest connexion with hea- 
 ven. Lord, help me to do this ; lead me in thy 
 truth, and teach me : Direct me to my duty, 
 assist and succeed me in it ; and if I shall live 
 through this period, to old age, may it be a 
 good old age, full of the fruits of righteousness. 
 Save me from the common infirmity and dis- 
 grace of old age, covetousness* Why should I 
 grasp a shadow that is living from me? pursue 
 and hug the world so inordinately, when I am 
 just ready to leave it ? Nothing more incongru- 
 ous than this. O S my God, take me under thy 
 conduct, be with me in the remaining part of 
 my journey and warfare, and in this stage par- 
 ticularly : Keep me from the evil of the world, 
 from all apostacy and declining : May my path 
 lie as the shining light that shines more and 
 more unto the perfect day: May my future 
 time and life be sacred to religion, and wholly 
 
SECT. X.] OF MEDITATION. 203 
 
 set apart for God, that I may review it with 
 pleasure, and have the comfort of it in old age, 
 on a death-bed, and to eternity. Amen. Amen. 
 
 On Human Friendship. 
 
 I 
 
 have lately had occasion to reflect upon the Specimen 
 nature, principles, and instability of human XIX. 
 friendship. Several incidents have led me to 
 this ; and when I consider the matter a little, 
 the grounds upon which the generality proceed 
 in it, the motives to it and measures of it, I 
 cease to wonder that it is so corrupt, so preca- 
 rious, and so uncomfortable : Not only humour, 
 whim, and fancy, but often downright iniquity 
 is the foundation on which it stands. Persons 
 recommend themselves to others by their vices, 
 as is every day evident in numerous examples : 
 The pimp establishes a friendship with the adul- 
 terer, the drunkard with his companion, who 
 loves the sot for no other reason but because he 
 is like himself; and I have often seen the de- 
 tractor and talebearer get into the very souls of 
 some persons that relish that vicious conversa- 
 tion, and secure an interest with them, which 
 no real goodness could hone to do : And how 
 great a stroke have sycophants, the obsequious 
 and fawners, with mankind ? They are aware 
 of the blind side of their neighbours, and by 
 soothing their natural passions, pride, self-love', 
 and vanity, make them their property, and car- 
 ry all before them. In the mean time, how rare 
 is virtuous friendship, founded upon real merit 
 and goodness, cultivated and improved accord- 
 ing to the rules of religion, and for the purposes 
 of it ! that is conducted according to the laws. 
 
20* OF MEDITATION 7 . [CIIAP. IT. 
 
 and in subserviency to the ends of true friend- 
 ship ! Or if there seem to be something of this 
 in the beginning of the friendship, how nice and 
 tickle is it ! Sometimes our friends will desert 
 us upon a very slight occasion, and which was 
 really none, had it been rightly understood ; 
 sometimes out of mere humour, we can never 
 learn why ; sometimes even when we are con- 
 triving: the best offices of kindness towards them 
 we are capable ot ; sometimes when Ave are pur- 
 suing our duty and acting in that pursuit, to 
 the conviction of their conscience, as well as 
 with the testimony of our own : Yet if the thing- 
 be not popular, if it fall under the censure of 
 others, if it interfere with any little interest or 
 passion of theirs, or the methods of acting be not 
 agreeable to their gust, you are given up, there 
 is an end of the friendship, and it may be not 
 only coolness, but enmity succeeds. 
 
 O my soul ! learn wisdom ; endeavour for 
 some instruction by such instances as these, so 
 frequently displayed, and even just now, before 
 thy eves, Lord, be my teacher. I would en- 
 deavour among other things, as the improve- 
 ment of such providences : (].) To lessen, and 
 in a great measure withdraw my dependence on 
 men : May I cease from man ! all men arc UqrS, 
 (i. e.) defectible, changeable, and may deceive. 
 (2.) To be steady and faithful in my friendship ; 
 this J should learn from the resentment I feel in 
 myself of the treachery and unsteadiness 1 have 
 experienced. (3.) To bear, with as much calm- 
 ness as I can, disappointments of this kind. 
 Such is the frailty of human nature, that I must 
 expect them, and therefore should provide for 
 them. (4.) To make God my friend, and he 
 will never deceive nor forsake me. (•>.) To se- 
 
SECT. X.] OF MEDITATION. 2d* 
 
 cure the testimony, and rejoicing of my own 
 conscience : And in order to this, (6.) To keep 
 on in the way of duty, with a generous neglect 
 of the opinions, favour, and frowns of others. 
 Amicus Plato, he. Truth and duty should be 
 dearer to me than the applauses of all the world. 
 (7.) To wait for the state of perfect love and 
 friendship above. Lord, assist me herein. May 
 I expect less from the creature, more from thy- 
 self: I am willing my encouragements to, and 
 in my duty, should be all derived from heaven; 
 thy acceptance, thy smiles are enough : If my 
 friends approve me, and are with me in the way 
 of my duty, it is well, I desire to be thankful; 
 but if not, I desire to be easy ; my eye is to the 
 hand of my Master. There is none on earth I 
 desire besides thee. In thy favour is life, and thy 
 loving kindness is better than life. 
 
 On a special Instance of Diligence in 
 \\ orldly Affairs. 
 
 Inn other night, the practice of a gentleman Spec in -=>- 
 (pretty remarkable for raising a large estate by xx - 
 his own industry) was mentioned in company 
 where I was ; and I had heard it mentioned 
 some time before, not without such praises as 
 are generally bestowed on them that do well for 
 themselves. He would be up, and in his count- 
 ing-house by three o'clock in the morning, and 
 abroad about his business by six ; and this not 
 accidentally and occasionally, but it was his 
 practice, even on the coldest clay in winter, 
 When I heard this, I must confess, it strangely 
 lessened the value of such industry with me, to 
 consider that it respected the things of this world 
 
20tf OF MEDITATION'. [ciIAP. II. 
 
 only, things of so little importance and duration : 
 Had this labour not been about the meat that pe- 
 risheth, but that which endureth to everlasting life, 
 the affairs of the soul and eternity, it had been 
 something ; but as it was, methinks, it is magno 
 conatu nihil agei^e, to take a great deal of pains 
 about nothing, 
 
 15ut, O my soul, canst thou not learn some- 
 thing from hence ? How do such examples re- 
 proach thy coolness, sloth, and indifferency in 
 the high and momentous concerns of another 
 world ! It is said of a good man, that when he 
 observed an immodest woman spend several 
 hours in decking and preparing herself to please 
 a wanton lover, he wept on the reflection, that 
 it was more than lie had done that day to please 
 God, and adorn his soul. Lord, quicken me to 
 my duty. Shall men of business be thus reso- 
 lute in pursuit of this world, deny their ease, 
 and abridge their rest, to settle their accounts, 
 and manage their trades ; and shall I find no 
 zeal in the work of heaven, when 1 have infi- 
 nitely greater things in view, the true riches, 
 the ffdld tried in the fire ? For not onlv the after 
 r/ecompence, the eternal weight of glory, the 
 prize of the high calling, surpasses all their gain, 
 put even the present improvement of one grace, 
 is exceedingly preferable to it : The trial oj faith 
 is much more precious than of gold that perisketh, 
 1 Pet. i. 7. And what shall I say of communion 
 and intercourse with God? Is not this a more 
 excellent, delightful, and profitable employ- 
 ment ? Shall the merchant leave his bed so 
 early, for the low dull work of per centirtg, <§*C- 
 and shall I redeem no minutes from sleep, di- 
 ver; ions, company, cyr. for converse with hea- 
 \. n ! Think, O my soul, of the example before 
 
SECT. X.] OF MEDITATION. 20f 
 
 thee ; think of the example of thy Lord and 
 Master, who rose up a great while before day, 
 and departed into a secret place and prayed > 
 Mark i. 35. At three o'clock in the morning in 
 the counting-house ! But when in the oratory ? 
 Lord, make me as w T ise for my soul as others 
 are for their bodies ; and when the accounts 
 come to be cast up at last, I know who will be 
 richest. 
 
 On the Failings of good Men, and the 
 Resentment zee are apt to have of them. 
 
 Amoxg the many exercises and trials that at- Specimen 
 tend us through this state of imperfection, sin, ^* ! * 
 and vanity, the failings of those I converse with, 
 are not the least ; and methinks I find a greater 
 sense of these, and myself more aggrieved by 
 them than formerly, or indeed than ever be- 
 fore*, whether this be owing to them or myself: 
 That they are more apt to shew their faults, or 
 I more apt to espy them, is a question I should 
 inquire into. It, would be vanity in me to make 
 it an argument of greater virtue, as proceeding, 
 from more experience, a better taste of things,, 
 and a quicker apprehension of what is good, 
 just, and right, and the contrary. Though I 
 
 * I am supposing tltis to be the present rase of the Chris- 
 tian, whom 1 personate in the vindication ; and as I appre- 
 hend it would be of singular use for serious persons to bring 
 their particular cases, temptations, trials, and the more in- 
 structive occurrences in Providence into, their oratories and 
 devotion, state and argue them with their own souls and be- 
 fore God, 1 would accordingly lcconimend the practice, and 
 have given some examples of what 1 intend. 
 
~0B OF MEDITATION. [CHAP.lt* 
 
 doubt not this is sometimes the case, verifying 
 that of Solomon, Eccles. i. 18. In much wisdom 
 there is much grief, and he that increaseih know- 
 ledge, increaseth sorrow. But whatever be the 
 occasion, the exercise is real, and the burden of 
 it sometimes so great, that I think myself oblig- 
 ed to consider the matter, and endeavour my 
 own relief. 
 
 And may I not be mistaken, and carry things 
 too far in my censure of others ? Probably what 
 I esteem a fault, is none, or at least they do not 
 apprehend it to be so : If it be a fault, they may 
 not often be guilty of it : I may take them at a 
 disadvantage, and see them in one of their worst 
 moods. That way of acting and speaking, that 
 is so offensive to me, may not be their manner. 
 I do not know the resentment they have of it 
 themselves : I see the folly, but do not see the 
 censure of it afterwards ; do not see them on 
 their knees or faces, bewailing their infirmity, 
 and condemning themselves with more severity 
 than I condemn them. In short, we are very 
 incompetent judges of the failings of others, as 
 not being able to take in all that belongs to the 
 case ; and therefore should not be ready and for- 
 ward to pass a judgment, especially an unchari- 
 table one : And besides, if they have their infir- 
 mities, have they not their excellencies too, 
 their bright as well as dark side ? And why 
 should 1 not look at the one as well as the 
 oilier ? Have not I infirmities as well as others ? 
 Am I not conscious of as bad things in myself j 
 as .1 complain so much of in others, if not in the 
 same, yet in a different kind r And why so in- 
 < ilgent of my own infirmities, and so severe 
 towards those of other people ; I expected 
 more prudence, wisdom, gentleness, meekness, 
 
SECT. X.] OF MEDITATION'. 209 
 
 charity, usefulness from such and such ; more 
 rev. iciice in devotion, a greater decorum in their 
 conduct ; but how defective am I in these and 
 many other things myself! O my soul ! take 
 thyself to task here ; first cast the beam out of thy 
 oxen eye, and then shall thou see more clearly to 
 cast the mole out of thy brother's eye. 
 
 Nor may I be sufficiently apprized of it, how 
 much real infirmity and evil there is in this 
 temper of mine, resenting so deeply the infirmi- 
 ties of others. The wisdom that is from above, 
 is first pure, then peaceable, gentle" and easy 
 to be intreated, full of mercy and good fruits, 
 without partiality (a&a«cptl®>) ; the word may be 
 as well rendered, not censorious, without cri- 
 tical severity in judging others, as a great 
 man * observes, who adds, " They that have*Bi^<>p 
 " most of this wisdom, are least rigid to those Lt'glitun 
 " that have less of it : I know no better evi- er -™' 
 " deuce of the strength of grace, than to bear 
 " much with those that are weak in it." To 
 the same purpose another devout t person,- " It f Life of 
 is often our own imperfections, that makes Mens, dc 
 us reprove the imperfections of others : It js-fiwwfo»» 
 a sharp-sighted penetrating self-love, which p '"-"* 
 never pardons the self-love of another. The 
 passions of other men seem infinitely ridicu- 
 " lous, and insupportable to him that is given 
 " up to his own. Divine charity makes great 
 " allowances for the weaknesses of others, bears 
 " with them, and treats them with gentleness 
 " and condescension. It is never overhasty in 
 its proceedings. The less we have of self- 
 love, the more easily we accommodate our- 
 selves to the imperfections of others, in ordei 
 to cure them patiently. We never make an 
 incision, without putting a great deal of balm 
 p 
 
210 OF MEDITATION. [CHAP. IT. 
 
 " upon the wound." And elsewhere (in his 
 dialogues of the dead) " A man of imperfect 
 " virtue sinks under the weight of others im- 
 " perfections : Such a one still loves himself 
 " too much to l>ear with what is contrary to his 
 " own taste, and to his own maxims. Self- 
 " love will no more endure to he contradicted 
 " by vice, than by virtue. Imperfect virtue 
 " is captious, censorious, sour, severe and im- 
 " placable. Perfect virtue is always uniform, 
 " meek, affable and compassionate. It takes 
 " every burden upon itself, and thinks of 110- 
 " thing but doing good. It is this principle of 
 " disinterestedness, in regard to ourselves, and 
 " of compassion for others, which is the true 
 " bond of society." How just are these sen- 
 timents, and how much am I condemned by 
 them ? O ! for more divine love and charity : 
 The world would, thereupon soon appear ano- 
 ther tiling to me. I see the ground of my 
 quarrel with others is very much in my own 
 breast ; I love myself, and not them, and that 
 makes me uneasy. Had I more of the gen- 
 tleness, goodness and kindness of the gospel, I 
 should see less of the infirmities of other men ; 
 or however behold them with another eve, cast 
 a vail over them, and turn my resentments 
 chiefly against myself. 
 
 ()! my God, form my heart to a correspon- 
 dence with the state of things with me. 1 am 
 compassed about with infirmities, my own, and 
 those of others, and must expect the exercise 
 and trial of them. The world lieth in wicked- 
 ness, and as for the church, it is a sort of an 
 hospital, where all arc patients, and even the 
 bestare but under cure. May I not cherish my 
 own infirmities, nor be unduly affected with 
 
SECT. X.] OF MEDITATION. 211 
 
 the infirmities of my neighbours. Two or 
 three things I would propose to myself, and 
 endeavour. I would not pass over the sins and 
 ibliies of others without any resentment : No 
 charity obliges to this ; there is neither duty 
 nor safety in it. Lot was vexed with the fil- 
 thy conversation of the wicked: Rivers of tears 
 ran down the Psalmist's eyes, because men kept 
 not God's law. When the apostle speaks of 
 some in his days, who were enemies to the cross 
 of Christ, whose end teas destruction, whose God 
 was their belli/, whose glory was in their shame, 
 who minded earthly things, he could not men- 
 tion them without weeping, Phil. iii. 18, 19, 
 I am not to deny or palliate the sins of bad 
 men, or the infirmities of good men, but main- 
 tain a just sense and just abhorrence of them. 
 I purpose and would endeavour to withstand 
 the infirmities I observe in others : nor to think 
 the better of sin and folly, because of the cha- 
 racter of the person in whom it is found ; to 
 put as favourable a construction as I can upon 
 the actions of others ; to bear their real and 
 certain infirmities with patience ; to endeavour 
 to help and heal the infirmities of my bre- 
 thren, and to wait for the state above, where 
 there shall be none of these blemishes and 
 grievances, and where all imperfection shall be 
 done away. Lord, afford me thy teaching, the 
 influences of thy Spirit, correcting my heart 
 and frame, and fortifying the mind. May I in 
 patience possess my soul, converse with man- 
 kind according to the laws of charity, kindness 
 and love, and be concerned rather to act 
 the part of a jjht/sician, than a censor among 
 them. 
 
 P 2 
 
212 OF MEDITATION. [CIIAP. II. 
 
 Upon (he first audience of the Russian Ex- 
 traordinary Ambassador. (From Mr. 
 Boyle's occasional Reflections, p. 337.) 
 
 Specimen e< J[ SFK T ] 10 general expectation, that there 
 " ' " will be here this night a magnificent appear- 
 " ance, has produced one : And as it often hap- 
 " pens in public shews, that the chief part of 
 " them is made by those that come to see 
 " them ; so here, besides those whose duty 
 " obliges them to attend at the solemnity, there 
 " is a greater concourse of fine people, of either 
 " sex, than any thing of this nature lias for 
 u many years occasioned ; and if the arabas- 
 ec sador be what a man of his employment 
 " should be, and what some say he is, a person 
 " acquainted with the manners of men, he can- 
 " not but know, that we, as other nations, 
 " value our own fashions enough, to look upon 
 " men disguised by the Russian dress as little 
 " better than anticks, if not as some new kind 
 " of northern animals : But for all this gazing 
 " throng of gaudy spectators, that were able 
 " to put an ordinary stranger out of counte- 
 " nance, to appear in an habit differing from 
 " theirs, the ambassador, and those that come 
 " along with him, think not fit to decline the 
 " Russian habit and ceremony for the English, 
 " but keep to the ceremonies used in Russia, as 
 " strictly as if the monarch of it, that sent 
 " them thither, saw them here : And what- 
 " ever those may think of the ambassador, that 
 " are wont to estimate men by the fashionable- 
 • '" ness of their cloaths. vet the wiser and more 
 
SKCT. X.] OF MEDITATION. 21S 
 
 M intelligent do not blame him for refusing to 
 " disparage the fashions of his own people- by 
 " appearing ashamed of them, but do rather 
 " think it prudent in him, to prefer the pleas* 
 " ing his master and his own countrymen, be- 
 u fore the gratifying of strangers ; since it is 
 " not here, but at home, that he expects the 
 " recompence of his behaviour and embassy. 
 
 " Thus when a christian, who belongs to a 
 " celestial king, and whose citizenship is in 
 " heaven, being but stranger on earth, con- 
 " verses among the men of the world, though 
 " in matters indifferent, there is often required, 
 " by prudence, as much of compliance as is 
 " allowed by innocence ; yet when there hap- 
 " pens an occasion wherein he cannot comply 
 " with the depraved customs of those among 
 " whom he lives, without disobeying him for 
 " whom he lives, and whose servant he is ; 
 " or doing something that would derogate from 
 " the dignity of a person related to such a 
 " master ; he will then less consider what may 
 " be thought of him by a multitude, than 
 " what account he is to render to him, who 
 ;c has forbidden men to follow a multitude to 
 ;t do evil. . And as he know r s his reward would 
 :< be much less than he reckons upon, if it 
 :c were a thing to be received on earth, not 
 " in heaven : So how T strange and unfashion- 
 " able soever his conformity to the orders of 
 " his sovereign may appear, he chuses rather 
 ct to displease men than God, and acts as both 
 ;c seeing and being seen by him that is invisible.'" 
 
214 OF MEDITATION, [ CHAP. U. 
 
 Upon the sight of the effects of a burning- 
 glass, (From Mr. Boyle, ibid. p. 3990 
 
 ^xnT™" I'r i s a f^^lt incident to many good men to 
 " be too much indisposed to entertain the pre- 
 " cepts of virtue as such excellent things de- 
 " serve, in case those that teach them do not 
 " practice them. There are too many that 
 cc do not think themselves obliged to take even 
 <c the wholsomest advice from those, whom 
 " they see more careful to give it to others, 
 " than to follow it themselves ; and some of 
 <c them are so nice, that they will scarce read 
 " a book of devotion, unless it come, like that 
 " St. John eat in the apocalypse, from the hand 
 " of an angel. But for my part, though I hope 
 " I both value and desire religious preachers 
 " as much as the rest of my brethren, yet I 
 " think it would be much to the injury both 
 !" of scripture and reason, if we should suffer 
 " the personal faults of men to keep them 
 <c from doing that good their nature fits them 
 " for. The etymology of the gospel, import- 
 tc ing its being welcome, news, it is pity any 
 " one that teaches it, should not have a title 
 • to the character David gave ylhimaaz, of 
 " whom he said, lie is a good man and brings 
 " good tidings ; but my desire of piety in a 
 " preacher is more for others bake than mine ; 
 " for I know not why truth, which is an intcl- 
 " lectual thing, should lose its nature by any 
 " moral viciousness in the proposer. 1 know 
 " there is something extraordinary in the case 
 " of Noah, who awoke from his wine, and im- 
 " mediately prophesied ; and yet the event 
 
SECT. X.] OF MEDITATION". 215 
 
 " verified his predictions. Our Saviour in- 
 " structing his disciples about the scribes and 
 " pharisees, who sat in Moses's chair, at the 
 " same time commands them to conform to their 
 " doctrine, when he forbids them to imitate 
 " their example. The wise men did not the 
 " less rind Christ at Bethlehem, though the 
 " priests and pharisees sent them without ac- 
 " companying them thither ; and the Assyrian 
 " general was cured of his leprosy, by fol- 
 " lowing the prophet's prescription, conveyed 
 " him by that Geha.zi, who, by his unworthy 
 " carriage in that business, transplanted (if I 
 " may so speak) that foul disease into himself 
 " and posterity. I will therefore consider ser- 
 " mons more than preachers : For as in a burn- 
 " ing glass, though the sun beams do but illns- 
 " trate, not heat in their passage, they may 
 yet, by its assistance, kindle subjects that are 
 more disposed to receive their action ; so 
 those very truths and notions of a learned 
 preacher, which do but enlighten him, may 
 inflame his hearers, and kindle in their 
 hearts the love of God : And as if a per- 
 fume be set on tire by the beams projected 
 through a burning glass (which they do not 
 so much as warm in their passage) the scent 
 is no less odoriferous and grateful, than if it 
 had been produced by an actually burning 
 coal ; so neither is that devotion, which is 
 kindled by the eloquence of an indevout 
 preacher, any whit the less acceptable to 
 God, for their not being themselves affected 
 with the zeal they beget in others : And what 
 the books of Kings relates of Elisha's bones, 
 contains a far greater miracle in the histo- 
 rical, than in the allegorical sense, in which 
 
 c< 
 
216 OF MEDITATION. [ciTAr. II. 
 
 "■ it is no such wonder to see^ a man raised to 
 " life by a * dead prophet." 
 
 Upon the shop of a deformed painter, rarely 
 well stored zcith beautiful "pictures. — 
 
 (Ibid. p. 405 .) 
 
 s J!^'™, cn ?• JtIere is a shop so well famished, that, 
 A * * " beauty seems to have assumed all the variety 
 " of features and complexions she can be dressed 
 " in ; but though the limner lias drawn some 
 " pieces so like, that an actual confronting the 
 " artist's work and nature's would scarce dfs- 
 " languish them (since the former would ap- 
 " pear to differ from the latter but in that 
 " silence, which the latter's admiration to see 
 " themselves so perfectly represented, would 
 " impose) ; yet is the painter himself so de- 
 " formed a creature, that he might draw a 
 " lovelier face, even than any here, by draw- 
 " ing one perfectly unlike his own. Alas ! this 
 ■" discloseth the difference there is betwixt be- 
 " ing able to write fine characters of virtue, 
 " and the possessing it. How ridiculous should 
 
 * I reckon the admonition here given of exceeding im- 
 portance, though such is the infirmity of mankind, that fe«u 
 1 am afraid, are able to receive it. The author must not be 
 understood as if serious and devout pivachors were not most 
 desuable ; and no question such are generally most success- 
 ful. The most piercing oratory is that which comes from a 
 warm heart, under deep impressions of God and the Divine 
 Spi>1t ; : i r can I think the blessing of heaven often attends 
 the administrations of loofte vicious carnal men, who neither 
 bilieve, letl nor ci.ic wl.ut they speak. 
 
SECT. X.~] OF MEDITATION. 217 
 
 " I esteem this limner, if, with all his ugliness, 
 
 " he should esteem himself handsome, because 
 
 " his pencil can draw faces that are so : As 
 
 " absurd were it in us to grow proud of our 
 
 " devout composures, and fancy piety ours, 
 
 " because our discourses can possibly enamour 
 
 " others of it. The devil doth sometimes suffer 
 
 " us unmolestedly to write well, if he can but 
 
 " persuade us we need do no more ; and that 
 
 " good pens may dispense us from good ac- 
 
 " tions. Our paper wars against vices arc of- 
 
 " tentimes like Alexander's against the neigh - 
 
 " bouring nations, not out of hatred, but 
 
 " glory ; not to extirpate, but to conquer them, 
 
 " and manifest to the world the sufficiency of 
 
 " our parts by a victory ; after which we often 
 
 " treat the vanquished enemy with greater 
 
 " courtesy than those whose quarrel we un- 
 
 " dertook. Discourses against vice may as 
 
 *' well be indited by vanity as by zeal, and 
 
 " meant to express wit, not piety ; and if (as 
 
 " it chanceth but too frequently) we grow 
 
 " proud of them, we do, like witches, turning 
 
 " exorcists, only comply with satan to cast out 
 
 " the devil. Indeed it often happens to us, 
 
 " as it once did to Gideon (Jud. viii. 27. &c.) 
 
 " who of the spoils of God's and Israel's con- 
 
 " quered enemies made an idol, which proved 
 
 " in the end his and his house's snare. It was 
 
 " a most destructive check and divine admo- 
 
 " nition that our Saviour gave his apostles, 
 
 " when in the account they brought him of 
 
 " their embassy, they joyfully related their 
 
 " exercised power of dispossessing devils : Not- 
 
 " withstanding, answered Christ, in this rejoice 
 
 " not, that spirits are subject to you, but rather 
 
 " rejoice that yotir names are written in heaven. 
 
218 OF MEDITATION. [CHAP; Tr. 
 
 In effect, though Judas was one of the per- 
 sons invested with this miraculous power of 
 casting devils out of others, yet we read 
 that satan entered into him, and that it had 
 been good for him that he had never been 
 born. And though, as Solomon tells us, lie 
 that winneth souls is wise, yet it is he only 
 that shall do, as well as teach the command- 
 ments, that shall be called great in the king- 
 dom of heaven, Mat. v. ]9. The true 
 Christian should be willing to impart any use- 
 ful discoveries that God shall please to vouch- 
 safe him ; but he will ever consider the most 
 taking notions he can form of virtue, more 
 as engagements to it, than arguments of it : 
 And since there is not any thing in which 
 charity ought more to begin at home, than 
 in devout instruction, he will endeavour to 
 make himself as much piety's votary as advo- 
 cates to imitate those truly wise men, that as 
 they informed those of Jerusalem of the star 
 they had seen in the East, did themselves 
 follow it, till it brought them to Christ ; to 
 entitle himself to that of our Saviour (La/re 
 vi. 45.) A good man out of the good treasure of 
 his heart bringeth forth good tilings; and 
 (finally) to take his celebration of virtue from 
 his experience, not his fancy, as nurses first 
 feed themselves to nourish their sucking in- 
 fants, to whom they give no meat, which they 
 have not in their own breasts first digested 
 into milk ; lest (like the carpenters that toiled 
 to build the ark to save Noah from the deluge 
 themselves perished in) when he has preached 
 to others, himself should prove a castaway" 
 I have now finished the examples ; several 
 have been offered of every kind ; the reader 
 
SECT. X.] OF MEDITATION. 219 
 
 will think, I am afraid, far more than sufficient: 
 And indeed they are more, not only than I de- 
 signed, but than I am pleased with, upon the 
 review. All I have to say as an apology is, 
 that several of the subjects, and I hope several 
 thoughts upon them, will be of use to some, 
 who may read them for their instruction, if not 
 for their imitation in the like exercises : Nor 
 may it be amiss for persons less capable of 
 thinking and composing for themselves, to turn 
 to such of these specimens, as they find agree- 
 able to their circumstances, making the changes 
 and alterations their case may require. After 
 all, those that do not need them, or like them, 
 may pass them over, and there is no hurt 
 done. 
 
 I reckon it best ordinarily to receive the me- 
 ditation : Not but that reflections may be made 
 occasionally ', without the labour of writing, or 
 any special care in ranging and disposing the 
 thoughts in a proper method : And it is no 
 small advantage that will attend these more 
 transient exercises, as they employ and improve 
 the mind, bring in instruction from a variety of 
 subjects that occur, excite devotion, help to be- 
 get and cherish a spiritual frame. But the kind / 
 of meditation I am now recommending, will re- 
 quire a little more pains, and I think, should 
 for the most part, at least, be written. What 
 are the Psalms, but a collection of divine medi- 
 tations, upon various occasions, answerable to 
 the circumstances that David and others (the 
 penmen of them) were in ? It is granted they 
 had extraordinary assistance ; but that should 
 be no objection against other good men attempt- 
 ing the best they can in the sam'e way. And as 
 it is evident most of the Psalms are occasional 
 
2*10 OF MEDITATION*. [rilAP. II. 
 
 meditations, in which the composers had spe- 
 cial reference to their own case, and took rise 
 from thence ; we should, methinks, look upon 
 their practice as an example to us, and set it 
 before us for our encouragement and imitation. 
 Instances B Ll t though the meditation may be wrote, and 
 otextt ' m " ordinarily should, it need hot be long, nor need 
 thoughts we De solicitous about method, style, and other 
 on read- regularities ; a few, even crtemporanj^ thoughts 
 *»£• may sometimes be highly useful For in- 
 stance : This day I read the lite of young Mr. 
 
 . How excellent a Christian was he at 2.5? 
 
 How poor and sorry a creature am I at 50 ? I 
 cannot but remark a few things concerning him, 
 well worthy of my constant imitation; as (].) 
 His victory oyer his passions ; his meekness, his 
 
 charity, and forgiving temper, page (2.) 
 
 His prayerfulness, page (."3.) His contempt 
 
 of the world, page (4.) His careful im- 
 provement of time, page (5.) The mighty 
 
 reverence he always expressed lor divine things, 
 not only when in worship, but in common 
 
 conversation, page (6.) His readiness 
 
 and willingness to die, page . O ! how f:u 
 
 am I left behind by many that set out after iin 
 in religion? What have I been doing all this 
 while ? Like the door upon the hinges, running 
 the round of duties in a dull, formal manner! 
 Lord, look down upon me in mercy ; pour out 
 of thy spirit upon me : It becomes me to make 
 some serious resolutions on this occasion ; parti- 
 cularly I purpose (1.) (2.) 8$c. 
 
 Extern- J une & *® w ( ' a . vs a &° I f' c ^ mto c ' ni11 - 
 
 porary pany with some gentlemen, particularly, Sir 
 
 thoughts Elymas and Spermalogus. They pre- 
 
 on com- scn tiy began to cry out of priestcraft, and rail 
 
 at the clergy, making them all a pack of vil- 
 
SECT* X.] OF MEDITATION'. 221 
 
 lains, that only pretended religion to cloak their 
 pride, doomineering spirit, and worldly inte- 
 rest. One of them seemed to make some ex- 
 pressions in behalf of a few modest and honest 
 men, he supposed, there might be among them. 
 Another replied, after a profane preface ; never 
 a barrel the better herring. I hate priests of all 
 religions. A third, that would take it ill not to 
 be thought the wisest man in company, run out 
 into a discourse about the intolerable abuses, the 
 common people had suffered, and every where 
 still suffer, by means of these impostors, who 
 had turned religion into mystery and nonsense. 
 Do you ever hear these fellows prate, saitii he ? 
 I am forced, I own, to go hear them sometimes; 
 but I always relieve myself as soon as I can, by 
 falling asleep. This was followed with an high 
 encomium upon natural religion, not without 
 some bold and rude reflections on the holy 
 scriptures. I must confess, I was a little sur- 
 prised with the discourse, having never met 
 with such insolence before, though I have often 
 heard of the like before from others. I thank 
 God I am not at all staggered with such weak 
 and impotent attacks as these ; which I cannot 
 but look upon as the raving of men out of their 
 wits, and the last efforts of libertines, to get rid 
 of a book that, it may be, has a little hampered 
 them, and been troublesome to them in the 
 pursuit of their lusts. I hope I am too well 
 established in the belief of the Bible (upon a 
 careful examination of the strong evidence, 
 which recommends it to my faith) to be moved 
 with a few flirts of "Wit : I am satisfied the main 
 reason why such sparks as these find fault with 
 the Bible is, because it finds so much fault with 
 them : Did they but desire it was true, and 
 
222 OF MEDITATION. [CHAP. II. 
 
 would they be pleased to have it proved true, 
 the work was half done with them ; they would 
 soon get above their prejudices, and see cause 
 to think it true. Nor can I help suspecting 
 their pretended zeal for natural religion to be a 
 sham. They cry up that, not 1 hat they value it, 
 or live up to its rules ; for then they could not 
 despise the Bible, where it appears in its greatest 
 lustre and glory ; but because they can shape 
 and bend it (having got quit of the Bible) 
 according to their own minds, i. e. their passions 
 and inclinations. Natural religion with them, 
 is just what suits their natures ; and it is an ad- 
 mirable scheme they form of it : They soon come 
 to think God is altogether such a one as them- 
 selves (Psal. 1. 21.); that every thing is lawful 
 they desire should be so ; that sure God will not 
 damn a man for taking a little pleasure oat of the 
 way ; that he has not given men such strong in- 
 clinations to torment them, as would be the 
 consequence, if they might not gratify them. 
 Here the Bible stands before them with a drawn 
 sword, and rises up against them with full light 
 and the highest authority ; and hence their 
 quarrel with it, and in a great measure with the 
 preachers of it. O my soul ! bless God that has 
 delivered thee from the delusions of these un- 
 happy men, that, has kept thee out of the chair 
 of the scomer. Thou needest no more to con- 
 vince thee of the excellency of the Bible, than 
 a serious view of the state of those that w v ant it. 
 Pity these poor creatures ; their case is deplo- 
 rable : And indeed their sin seems to come 
 nearest to that against the Holy Ghost of any 
 we are now capable of committing. But I leave 
 them in the hands of God, and recommend them 
 to his mercy . 
 
SECT. X.] OF MEDITATION. 223 
 
 June I lately heard of the death of 
 
 pious Mr. . He was a person of many and 
 
 great excellencies. I desire to be sensible of 
 the loss I, and indeed the church of God, has 
 sustained by his removal. Among many other 
 things in him, exceeding worthy of imitation, I 
 would never forget these two. I observed that 
 in public prayer he generally kept his handker- 
 chief close upon his face all the time ; which 
 served both to cover it and to dry up his tears, 
 which I have reason to think were not uncom- 
 mon in his devotion. And how serious and so- 
 lemn an air appeared in his countenance after- 
 wards ? He did not sleep away the prayer, nor 
 suffer his eves to wander about through the con- 
 gregation. An useful admonition this, which 
 it concerns me to attend to. Another thing in 
 my friend well worthy of my remembrance, was 
 his practice of keeping a secret monthly fast, in 
 which he was constant and serious, and which I 
 have reason to suppose was intended by him, 
 not so much to keep under the body, and sub- 
 due exorbitant desires, lusts, and passions, (on 
 which account, it may be, he had less occasion 
 than many others for such a discipline) as to 
 improve his devotion, and wind up his heart 
 and affections as near heaven as he could. A 
 fast day with him, was a day of eminent com- 
 munion with God ; not merely, or chiefly, a 
 day of humiliation or tears, but, as I apprehend 
 his case to have been, at least sometimes, a day 
 of spiritual joy and triumph. Happy souls who 
 are often thus employed ; in whose heart are the 
 ways of God ! May I not only admire, but imi- 
 tate such excellencies ; and by such vigorous 
 efforts and essays in the divine life, get more 
 
224 OF MEDITATION. [CHAT. II. 
 
 above the world, the body, and animal life, and 
 foretaste the life to come. 
 
 I lately light upon the Life of Mom. de Fene- 
 lon, Archbishop of Cambray : Several things I 
 ■iind in it which, methinks, shew a Christian 
 grandeur and elevation of mind above what is 
 common. I was surprised, I confess, to mid 
 such a man so wofully enslaved, to church power 
 and authority, as to sacrifice his reason and un- 
 derstanding to the dictates of the Pope. But 
 how hard is it to throw offinvetcrate prejudices, 
 and the principles of education ? In the mean 
 time there seems an ingenuity and honesty even 
 in this part of his conduct, that gives an honour- 
 able idea of the person, allowance being made 
 of his prepossession, and the notions he was 
 bred up in. As they believe the infallibility of 
 the church and Pope, they must, in conse- 
 quence, believe the decisions that come from 
 thence are sacred and divine ; accordingly a 
 full submission is due. This sense he himself 
 had of the matter. " My submission," saith 
 
 *P. r:i. hie,* " was not a stroke of policy, nor a silence 
 " in respect to men, but an inferior act of obe- 
 " dienee paid to God alone. According to 
 " Catholic principles, I looked upon the judg- 
 " ment of my superiors as an echo of the Su- 
 " preme will. I did not stop to consider the 
 " prejudices and the disputes which preceded 
 '• my condemnation. I heard God speaking as 
 " to Job, out of the midst of the whirlwind, and 
 " say to me, Who is this that darkeneth counsel 
 " by ptords without knowledge? and I answered 
 " him from the bottom of ray heart ; since I 
 " have spoken unadvisedly, what ca.nl answer? I 
 " will lay my hand upon my ■month.''' And 
 
 -f P. 158. again, " t I would rather die, than directly or 
 
SfiCT. X.] OF MEDITATION. 22,£ 
 
 ec indirectly defend a book which I have con- 
 " demned without restriction, in the sincerity 
 " of my heart, from a principle of docility and 
 " submission to the Holy See." And may not 
 this instance of absolute resignation to the p?x j - 
 iended head of the church, admonish me con- 
 cerning my duty to the true head ? There was 
 no prejudice or passion in his decisions; his 
 doctrines, rules, laws, censures, all are pure, 
 divine, without mixture of error and infirmity : 
 I know God has spoken by the Lord Jesus ; as 
 for this man (the Pope) I know not whence he 
 is. O ! for a true docility to my great Lord and 
 master ! May I bow my understanding to his 
 authority. I may, and should use it to find out 
 the meaning of his doctrines and laws, but must 
 not set it up in opposition thereto. If my great 
 Master has said it, has taught it, or commanded 
 it, it is enough ; I would lay aside all cavils, 
 resign, submit, obey entirely and without re- 
 serve. 
 
 How many fine strokes of piety and devotion 
 do I here meet with, among some that I cannot so 
 well understand nor digest ? I would particularly 
 remark what occurs* (vol. l.p. 302, 303.) I am 
 
 * I have inserted the passages in those pages before, and 
 mention them here as proper to be brought into this kind of 
 extempore meditation. Any thing we meet with in books, in 
 sermons, in conversation, that is instructive, may afford a lit 
 suLject for meditation: And I reckon it would be well worth 
 whife for such persons, as are intent upon improvement in re- 
 ligion, to converse with the Lives of eminent men, and to col- 
 lect out of them their several excellencies, and all such in- 
 stances of more sublime virtue, piety, and devotion, as occur 
 there. These they would do well to take down in writing, 
 often consult, and make use of in meditation ; to incite to which 
 was one reason of my mentioning the Lives in the examples 
 above. 
 
 Q 
 
226 or self-examination, [chap. ir. 
 
 sensible I may borrow hints from thence very 
 much to my advantage ; and I would be the more 
 concerned to do so, in regard they are so suit- 
 able to my case, and proper to afford me relief 
 under my present infirmity. O! may I be al- 
 ways open to conviction, and to reproof; be 
 ready to receive the precepts of wisdom and 
 virtue wherever I meet with them. Lord, be 
 my instructor ; and may the inspiration of the 
 Almighty give me understanding. 
 
 Thus may the Christian employ himself in a 
 sort of extempore meditation, upon any subject 
 he pleascth, and that providence lays before 
 him. The advantages of such a method of de- 
 votion are not few, nor small. But I had rather 
 the reader would try the course prescribed, and 
 prove by his own experience what they are, than 
 receive the account from any representation I 
 can make of them. And indeed I have spent sa 
 much time upon this head already, that I must 
 net farther enlarge. 
 
 SECT. XT. 
 
 Of Self-Examination ; 7zhich is considered 
 more at large, and as part of the daily 
 Exercise of a Christian in his Oratory or 
 Closet, with Motives and Directions. 
 
 .Idly. Another part of our work and employ- 
 ment in the Oratory is Self- Examination p 
 which I am now to give an account of. I have 
 drawn out the urse on the two former 
 
SECT. XI.J OF SELF-EXAMINATION 22? 
 
 heads, especially on meditation, to so great a 
 length, that I must be forced to contract what 
 remains, and reduce it within as narrow limits 
 as I can, so as to avoid obscurity. Some readers 
 will more readily exeftse me, when they consi- 
 der that the subject now before me, and that of 
 prayer, which is to follow, not only find a place 
 in almost every book of devotion, but almost 
 fill it ; whilst the other particulars, especially 
 meditation, are but rarely touched, and I think 
 not at all, in the method I have pursued ; so 
 that I am ready to hope this will be some apo- 
 logy, both for my prolixity in the one, and bre- 
 vity in the other. And if any shall complain of 
 a defect in this part of the discourse, (on the 
 head of examination) perhaps he may afterwards 
 supply it, if I shall have an opportunity of per- 
 forming what was proposed, but must at present 
 be omitted, viz. an account of the extraordinary 
 duties of the closet ; as on days of fasting and 
 thanksgiving. When I shall endeavour some 
 help to the serious Christian, how to form and 
 keep his duty, and how to make use of it in his 
 daily course ; and especially on the occasions 
 mentioned, Days of solemn thanksgiving and 
 Casting. On these occasions a more close exa- 
 mination of ourselves is necessary ; and there- 
 fore hither I refer the fuller discussion of the 
 point. And that the Christian may proceed 
 with more clearness and ease in his work (exa- 
 mining heart and life) I propose, if God please 
 to favour the design, a scheme of Christian vir- 
 tues, graces, and duties, as laid down in the 
 Bible ; collecting such texts as concern the go- 
 vernment and due ordering of our thoughts, de- 
 sires, affections, passions, and actions, with the 
 sins and vices contrary thereto. The scripture 
 
228 or seli -i:\amixation-. [cHAI*. IT. 
 
 is profitable for correction, 2 Tim. in. 16. It is 
 a complete rule of hoi)' living ; it gives laws to 
 the whole man, and points out all our moral 
 errors and mistakes. We cleanse our way by 
 taking heed thereto according to the word, Psal. 
 cxix. 9. And I reckon it would be of eminent 
 service towards our correction and reforming, 
 and contribute not a little to render examina- 
 tion more successful, to have the particulars of 
 the divine rule brought under different heads, 
 and set before us in an ordinarily paradigm, or 
 scheme. Here we may behold ourselves as in a 
 glass, soon discover our deviations, blemishes 
 and defects, and know what manner of persons 
 we are : But this, and the examination it sub- 
 serves, must remain to some farther opportunity. 
 In the mean time, as examination must be es- 
 teemed part of the slated and ordinary duties oi 
 the Oratory, I shall not quite pass it over, 
 though I dispatch it in short, and more superfi- 
 cially. 
 
 And that I may proceed as distinctly as I can, 
 I shall reduce what I have to say to the follow- 
 ing particulars. (1st.) Examination supposes a 
 rule according to which we are to try ourselves, 
 our state, life, and actions. To examine is ad 
 examen revocare, to bring to the standard or 
 rule : This is the import of the English word ; 
 and much the same sense has the Greek word, 
 which we translate examine in the New Testa- 
 ment, SoKifxa^m. It notes such a trial of a thing 
 as goldsmiths make of metals by the touchstone : 
 That which can bear the touch is upright, pure, 
 good and approved, Sowpoy ; what cannot, as 
 being adulterated, or counterfeit, is reprobate 
 and disapproved, «&x»f*ov. The examination of 
 ourselves supposes an authentic standard to 
 
SECT. XI.] OF SELF-EXAMINATION. 229 
 
 which we are to apply, and by which we are to 
 judge of ourselves : And this is the holy scrip* 
 tare ; which, as it is given by inspiration of God , 
 and is profitable for doctrine, teaching us what to 
 believe ; for reproof, pointing out errors, and 
 setting a mark on dangerous principles ; for cor- 
 rection of manners, of heart, frame, and life ; 
 and for instruction in righteousness- directing us 
 in all our duties towards God and man : So it is 
 able to make the man of God perfect, thoroughly 
 furnished unto every good work, 2 Tim. hi. 16, 
 17. It is a complete rule, without any defect, 
 every way sufficient for all the purposes it is de- 
 signed to serve. It describes the Christian, lays 
 down the essential distinguishing marks, by 
 which he may be known ; directs him in all his 
 duties, conducts him in his whole course and 
 walk ; is a lamp unto his feet, and a light unto his 
 path, Psal. cxix. 105. Thi-j is the rule by which 
 we are to judge of ourselves ; he is a Christian 
 that has the heart, temper, frame, and walk here 
 required ; he that wants these is a^V.*^ (§>■>, re- 
 probate and disapproved ; not that an absolute 
 conformity is expected : The best have some- 
 thing lacking in their faith, that needs to be per- 
 fected, 1 Thess. iii. 10. Something lacking in 
 their hope, love, and every grace, many and 
 great defects in their obedience : And our com- 
 fort is, that the gospel has its grains of allow- 
 ance, doth not weigh us rigorously, but accepts 
 of sincerity. True, though imperfect grace ; 
 upright, though defective obedience, will pass 
 in the chancery of the gospel, as I may call it : 
 So that though the law of God is our rule, our 
 only rule, to which we must have recourse in 
 our examination, yet w r e are to consider it in 
 the gospel form, with such abatements and mi- 
 
t230 OF SELF-EXAMINATION - . [CHA*. II 
 
 ligations as are suitable to our state. If thou, 
 Lord, skotddest mark iniquity, who could stand? 
 But there i$ forgiveness with thee, thai ilwumayest 
 be feared. Neither our Habits, jjoractsofgra.ee 
 and obedience come up to the full demands of 
 the rule ; but if we have them in truth and re- 
 ality, we may stand the test, notwithstanding 
 our deserts, and shall be accepted in the beloved. 
 
 2dly. There is an examination that refers to 
 our state in general ; the great designs of which 
 is the discovery of our spiritual condition, whe- 
 ther we be true and sincere Christians or not. 
 Concerning which let me observe, that we may 
 know our state. Examine yourselves, saith the 
 apostle, whether you be in fhejailh ; prove your 
 czcnsclves ; know ye not your ownselves, hare that 
 Christ is in you, crcc.pt ye be reprobate ? 1 Cor. 
 xiii. 5. Every Christian ought to try himself, 
 and may know himielfif he be faitliful in ex- 
 amining. The frequent exhortations of scrip- 
 ture hereunto imply both these, viz. That the 
 knowledge of ourselves is attainable, and that 
 we should endeavour after it. Why should the 
 apostle put them upon examining and proving 
 themselves, unless it was possible to know them- 
 selves upon such trying and proving ? So, 2 Tel. 
 i. in. Give all diligence to make your catting and. 
 election sure. He cannot refer to an external 
 calling, or outward professiun of the gospel, 
 that they were sure of already, but must, 1 
 presume, refer to an internal call ; as if he had 
 said, Endeavour for a satisfactory evidence of it, 
 tfiat you arc Christians, chosen and approved of 
 (.iod. 'I his they were to make sure, sure to 
 themsefves ; consequently it is what they might 
 do. They might be sure of their calling, and of 
 their good state, or such exhortations as these. 
 
SECT. XI.] OF SELF-EXAMINATION*. 231 
 
 how solemn and serious soever they seem, must 
 be vain, and to no purpose. I add, several have 
 actually attained the knowledge of themselves, 
 and a certainty of their calling. We know* 
 saith the apostle, that we have passed from death 
 to life, 1 John iii. 14. And with how much con- 
 fidence doth St. Paid speak of his own future 
 happiness, 2 Cor. v. 1,2, $c. And more directly, 
 
 2 Tim. iv. 7, 8. I have fought a good fight . 
 
 Henceforth there is laid up for me a crown cf right- 
 eousness. And again, Phil. i. 21. 23. 
 
 Nor do I apprehend the knowledge of our 
 state (call it assurance if you please), so un- 
 common and extraordinary a thing as some arc 
 apt to imagine ; understand, by assurance, a 
 satisfactory evidence of the thing, such as ex- 
 cludes all reasonable doubts, and disquieting 
 tears of the contrary, though, it may be, not 
 all transient suspicions and jealousies. And such 
 an assurance and certainty multitudes have at- 
 tained, and enjoy the comfort of: And indeed 
 it is of so high importance, that it is a wonder 
 any thoughtful Christian, that believes an eter- 
 nity, can be easy one week or day without it. 
 And therefore, though this be not the exami- 
 nation I am more immediately concerned witli 
 in this discourse, I cannot but earnestly recom- 
 mend it to the care of the reader. AVe should 
 examine and try ourselves ; do it over and over 
 again ; repeat and pursue the inquiry, and not 
 cease till we come to some clearness with refer- 
 ence to our everlasting state ; and are able to 
 say upon good grounds, we know that we are 
 passed from death to life. If any should ask, how 
 may this be known, I must refer them, for satis- 
 faction, to such as treat professedly of the sub- 
 ject, it being besides my purpose at present ; 
 
2S l 2 OF SELF-EXAMINATION. [ C MAP. II. 
 
 only lot me hint two things, tliat we are to take 
 the evidence from the scripture and our own heart* 
 compared together* The one describes the 
 Christian, the other reports him in this or that 
 particular instance : The Conner saith what he 
 must be, and is, with respect to his principles, 
 frame, and conduct ; the other makes particular 
 application, resumes, and saith, / am such a 
 one ; or I have reason to hope I am such a one. 
 This may be exemplified by going over any of 
 the great characters of Christians, as given in 
 scripture. He that believes shall be saved, saith 
 the scripture ; I believe, saith the Christian. 
 Jtle that lovctii God, the same is known, or approved 
 ojliim, saith the scripture ; I love God, saith 
 the Christian. J/' through the Spirit you mortify 
 the deeds of the body, you shall Live, saith the 
 scripture : They that are Christ's have crucified 
 thejlesh, kc. To them that by patient continual ce 
 in u ell- doing, seek for glory, honour, and immor- 
 tality, he will render eternal life ; this I do, saith 
 the Christian ; and according to the grounds he 
 has for his assertion, and the evidence of this cr 
 that grace and qualification, so is his certainty 
 and assurance. That he who repenteth shall be 
 pardoned; that the pure in heart shall see God; 
 that he that cometh to Christ he will in no wise cast 
 out; with the other particulars cited, and many 
 more that might be added, are the express de- 
 clarations of Scripture ; that I am such a one as 
 these texts import and require I should be, is 
 the thing J am concerned to inquire into: If I 
 have reason to think I am, and am not mistaken, 
 the conclusion concerning mv present good 
 state and future happiness is undeniable, and is 
 a natural consequence from the premises. lie 
 that believes, repents, loves God above the world, 
 
SECT. XI.] OF SELF-EXAMINATION. Q33 
 
 that is a new creature, and lives a life of holiness 
 and obedience, shall be saved ; but this do I, 
 therefore I shall be saved. I cannot be mistaken 
 as to the first proposition, it depending on the 
 authority of God's word ; and if I have clear- 
 ness in the second proposition ; if upon compar- 
 ing myself with the rule, I find an agreement, 
 the conclusion is undeniable : And the evidence 
 of this matter, the knowing ourselves, and dis- 
 cerning our conformity to cur rule, is the great 
 business and end of our examination. 
 
 Another thing I would hint is, that the hum? 
 ledge of our state, such solid satisfactory evi- 
 dence, as the Christian may rest in, is the fruit, 
 ordinarily, at least, of much experience ; it is 
 not to be attained soon, upon a single inquiry, 
 but is the result of many inquiries : We are to 
 view ourselves often in the glass of the world ; 
 compare ourselves with it at different times, and 
 in all the varieties of our postures and frames. 
 One while, it may be, we look pretty much 
 like Christians ; as when grace is in more lively 
 exercise, corruptions are still, and appear mor- 
 tified : At another time things look more dis- 
 couraging, and with a worse race ; so that for- 
 mer hopes are dashed, and we begin to call all 
 in question again. Sometimes the grand crite- 
 rion and mark of a Christian, the ]) reference of 
 the other world, and the concernments of it, to all 
 the enjoyments of this, is scarce discernible. At 
 another and better season we are ready to say, 
 with a sort of triumph, whom have I in heaven 
 but thee ? None of these things move me, nei- 
 ther count I my life dear, so I may finish my 
 course with joy. The things of this world ap- 
 pear so minute, contemptible, and nothing, 
 mere dross and dimg, compared with the high 
 
2S4 of si.i,r-F.:v.\:\ti v ; ATioy. ["cifAr. u. 
 
 important affairs of eternity, that we esteem 
 them scarce worthy of a serious, solicitous 
 thought ; and when this becomes our hahitual 
 temper, the evidence of our sincerity will be 
 more clear and strong. Tn short, the Christian 
 will not ordinarily know himself, till he has been 
 a considerable while exercised in his warfare, 
 and has viewed himself from several distances, 
 as I may exp.ess it : He must compare himself 
 with his rule, not only once or twice, but often, 
 in all the various shapes in which he appears ; 
 and from his proficiency and progress in reli- 
 gion, and growing conformity to his rule, at 
 last form the judgment. 
 
 What hand the Spirit of God has in this work, 
 assisting us in the knowledge of ourselves, and 
 in order to an assurance concerning our good 
 state, I am not now to inquire. It is certain, 
 he indited and formed the rule by which we 
 must examine : He is the author of those gra- 
 cious habits and acts, in which our conformity 
 to the rule consists : He helps us in the exer- 
 cises of grace : He sometimes, no doubt, shines 
 in upon the mind, enlightens, and, as it were, 
 comments upon his own work, makes it discern- 
 ed and understood : lie may sometimes assist in 
 making the conclusion ; embolden the Christian 
 to determine in favour of himself, which his 
 great modesty, humility, and timorousness 
 made him shy of doing. Nor will I deny but he 
 may sometimes, in an immediate authoritative 
 manner^ interpose and decide the question, that 
 has long been depending in the mind, in favour 
 of the believer. I assert nothing here, neither 
 will I deny this is ever the case. His more or- 
 dinary method is to witness with our spirit, that 
 Kie are the children o/'tiod, Rom. viii. 10. But 
 
<;ECT. XI.] OF SELF-EXAMINATION. 235 
 
 he may possibly, on special occasions, that require 
 it, witness to them, without much of their con- 
 currence in the work : As when the poor melan- 
 choly Christian, that dare scarce entertain a 
 good thought of himself, or any thing he doth, 
 lias been long poring upon himself, and is still 
 bewildered, involved in darkness and fears, the 
 divine Spirit may, at such a time, through a 
 special dispensation of grace and favour, come 
 in to his assistance ; speak peace, pronounce 
 and make a decision in his favour. But this we 
 arc not to promise ourselves nor expect ; but 
 wait for evidence in the ordinary way. And I 
 persuade myself, all sensible Christians wiii take 
 this for a matter of too much moment, not to 
 deserve their serious -attention ; and though it 
 is not the particular examination I am now 
 chiefly to recommend ; it is however supposed 
 to it, and ought to have a place among the du- 
 ties of the Orator//. We should take proper 
 times to settle this great point, and not rest sa- 
 tisfied till it be settled : We should often ask 
 ourselves upon what foundation we stand in reli- 
 gion, and for another world ; whether we do 
 not delude ourselves with presumptuous hopes, 
 carry a lie in our right hand ; whether we do not 
 build our house upon the sand, which will fall at 
 last, and great, and dreadful in its consequen- 
 ces, will be the fail thereof, Matt. vii. '21), 27. 
 O ! let us be in good earnest in this matter ; 
 search and try ourselves, and beg that God 
 would search us, and help us in searching ; and 
 if there be any lucked way in us, lead us in the 
 icay everlasting, Psal. exxxix. 2.3, 24. That we 
 may not think ourselves to be something when we 
 are nothing, deceiving ourselves, Gal. vi. 3. To 
 . prevent which, let every man, as it follows in 
 
236 OF SKLF-r.XAMINATION. [CHAP. IT. 
 
 the next verse, prove his own work, and then 
 shall he have rejoicing in himself alone, and not 
 in another. One caution it may he proper to 
 subjoin, because a mistake here often proves an 
 occasion of discouragement to some, viz. That 
 we should not look too high, and because we 
 cannot find ourselves among the best and great- 
 est Christians, therefore conclude we are not 
 Christians. The thing to be inquired into, and 
 that we have to prove, is the truth of grace, 
 and not the degrees of it. The great question, 
 in the examination I am here speaking of, is not 
 whether we have an alloy, a mixture of imper- 
 fection, for that we have and shall have whilst 
 in this world, but whether we be standard ; 
 whether we be reprobate silver, as is said of 
 them, Jer. vi. 30. false counterfeit metal, or 
 whether when tried we come forth as gold, Job 
 xxiii. 10. If we be upright before God, have 
 truth in the inward parts, God will accept us 
 notwithstanding infirmities, and therefore we 
 should not reject nor condemn ourselves. 
 
 (3.) The Christian having examined and 
 proved himself, so far as to come to some clear- 
 ness concerning his own good state, it is not 
 necessary (it would indeed be impertinent) to 
 be daily repeating the examination ; what need 
 n man inquire after what he knows, or search 
 what he has already found ? One cannot ima- 
 gine that the apostle Paul, who had been in the 
 third heaven, and knew there was laid up for 
 him a crown of life, that so earnestly desired to 
 depart arid he with Christ, had any occasion to 
 examine whether he was a Christian or not. 
 And though it may be allowed he far exceeded 
 common Christians, both for the eminency and 
 evidence of his grace, yet it is certain his privi- 
 
SECT. XI.] OF SELF-EXAMI>7ATION. 23* 
 
 Ic'ire was not singular. Others may know them- 
 selves, many do know themselves, as has been 
 hinted ; and when this is the ease of any, it can- 
 not be their duty to be every now and then call- 
 ing their state in question. Indeed upon any 
 relapse and declining, upon loss of former 
 strength, light, and comfort, it may be proper 
 to revise the account, call things over again ; 
 not only do the first works, repent and reform* 
 but also re-examine the state ; take occasion to 
 inquire, whether there be no mistake, renew 
 the watch and resolution, beg a fresh unction 
 from heaven, endeavour to get all suspicions 
 removed, and the soul established in the way of 
 truth and peace : Nor will it be improper some- 
 times to examine, after we have attained a com- 
 fortable evidence of our sincerity, in order to 
 confirm the evidence, and improve it into a 
 fuller assurance : The judgment we make of 
 ourselves is not authoritative, much less final ; 
 he that judges us is the Lord, and we must not 
 think it is so sufficient, that it may not be re- 
 versed, much less that it need not to be review- 
 ed : In short, some, I hope many, Christians 
 have solid peace upon solid grounds and clear 
 evidence, and these need not examining, like 
 those that are utterly in the dark, though they 
 may have occasion to look back and revise their 
 work. 
 
 (4.) Besides the examination that respects 
 our general state, there is a review of •ourselves, 
 and actions, which is our daily constant duty ; 
 and this is the examination the present discourse 
 is chiefly concerned with, which ought to be 
 made part of the stated work of the closet or 
 Orator'/. It may be called examination, as it is 
 a comparing ourselves with our rule, bringi- ig 
 
258 OF SI.I.F'-EXAMIXATIOy. £ CHAP, ft* 
 
 the actions (at night we will suppose, a proper 
 time for this service) of the day to the test, the 
 rule of God's word, inquiring how tar they 
 agree hitherto. We are to commune with our 
 oxen hearts upon our had (or in our chamber, as 
 the word may signify), Psal. iv. 4. We are to 
 converse with ourselves, speak to our hearts in 
 our chamber, oratory, or place of retirement ; 
 and among other tilings we should commune 
 with our hearts about, one is, xchat lias passed 
 in the day, what has been our conduct and be- 
 haviour in it and through it, looking over the 
 occurrences and transactions thereof. A prac- 
 tice that has been recommended by some of the 
 heathen moralists of the greatest name, as Plu- 
 tarch, Epictetus, Marcus Antonms, and others ; 
 particularly by Pythagoras, in the verses that 
 go under his name, and are called his golden 
 verses. He advises his scholars every night to 
 recollect the passages of the day, and ask them- 
 selves these questions, wf -sTo^eSr,*, &c. Wherein 
 have I transgressed ? What have I done ? What 
 duty have I omitted f Upon which Ilicroc/es 
 thus comments: This course, if duly observed, 
 prefers the divine image in them that use it, 
 leading them to virtue, and all attainable excel- 
 lency : And it seems some of them practise ac- 
 cording to these rules, as Seneca tells us. Hav- 
 ing suggested that the way to govern the senses 
 and passions, is to call the mind daily to account, 
 Scprca de\ie adds, " Faiiebathoc Sc.vti.us, &c. Scw/ius did 
 {'"■ " this at the close of the day, addressing him- 
 ' ',•; w self to his own conscience in the following 
 " manner : What evil of thine hast thou healed 
 " to-day ? What vice hast thou withstood ? In 
 " what respect art thou better? Anger will 
 '•' cease and become more mild, when it expects 
 
SECT XI.] OF SELF-EXAMTN'ATION, 23$ 
 
 " daily to be brought before the Judge. No- 
 ii thing more advantageous than this constant 
 " custom of searching through the day. How 
 " composedly and freely shall we sleep alter 
 ** such a trial (peace being made with God and 
 " conscience might have been added,) when 
 <c the soul is either admonished or commended, 
 " and the secret censor has taken cognisance 
 " of our manners. He goes on, " I daily take 
 " this course myself, plead my cause, and sit 
 " in judgment with myself ; and at night when 
 " the light is taken away, and all is hush and 
 " still, I make a scrutiny into the day, look 
 *' over my words and actions, and hide nothing 
 " from myself: In such a controversy and de- 
 " bate thou wast over keen ; such a one thou 
 " admonishedst over freely (vide ne amplhis 
 '" istud facias) : Be upon thy guard for the 
 
 " future /' How noble an example this? 
 
 How inexcusable shall we Christians be, if we 
 be found less circumspect, critical and exact in 
 our conduct than these Pagans, considering how 
 much stronger motives to religion, and how ' 
 many greater helps in it, we have ? 
 
 The advantages of such a course are not a 
 few ; particularly, hereby we may attain to, and 
 preserve a distinct clear knowledge of our- 
 selves, of our present state and circumstances; 
 what we are, what we want, what our deserts 
 and infirmities, what the spots of our garments, 
 and blemishes of our minds. He that is daily 
 beholding his face in the glass of God*s word, 
 will not easily mistake himself, nor forget what 
 manner of man he is. 
 
 Hereby we shall be directed to the proper 
 work and special duty that lies before us \ when 
 we know our case, we shall better know what 
 
SM<0 OF SELF-EXAMINATION', [CHAP. II. 
 
 we have to do, and be upon such endeavours 
 as are most pertinent, and therefore most use- 
 ful. Examination is in order to correction and 
 amendment: We abuse it in ourselves, if we 
 rest in the duty, without looking farther : We 
 are to review our daily walk ; that we may re- 
 form it, and consequently a daily review will 
 point out to us the subject and matter of our 
 future daily care. This day, saith the Chris- 
 tian (upon his review of things at night) I lost 
 
 so much time, particularly at . I took too 
 
 great a liberty, particularly in . I omitted 
 
 such an opportunity that might have been im- 
 proved to better purpose. 1 mismanaged such 
 
 a duty . I rind such a corruption often 
 
 working ; my old infirmity still cleaves to 
 
 me ; how easily doth this sin beset me. Oh ! 
 may I be more attentive for time to come ; more 
 watchful over my heart, take more heed to my 
 ways : May I do so the next day ! The know- 
 ledge of a distemper is a good step to a cure, 
 at least it directs to proper methods and appli- 
 cations in order to it : Self-acquaintance leads 
 to self-reformation : lie that at the close of 
 each day calls over what has passed, inspects 
 himself, his behaviour and manners, will not 
 fall into that security, and those uncensured 
 follies that are so common and so dangerous. 
 This frequent view of himself, unless consci- 
 ence be stupid and seared (in which case no- 
 thing of this nature can be expected), will 
 point out his duty as a penitent and physician, 
 and excite to it. 
 
 And then it is evident such a course will en- 
 liven, conduct and many ways assist present 
 devotion ; will furnish for it and help in the 
 performance, suggest matter for confession, pe- 
 
SECT. XI. 3 OF SELF-EXAMIXATIOX, 2-H 
 
 tition, or thanksgiving, as there is occasion ; 
 will make those services more penitent, and 
 in consequence thereof more beneficial. Hereby 
 We shall better 'understand what especially to 
 insist upon in our addresses to God ; what to 
 pray, wait and endeavour for. 
 
 It will be an excellent remedy and preserva- 
 tive against sin, and contribute not a little to 
 promote the circumspection and accuracy of 
 life and conversation we should constantly aim 
 at. What a good man saith of prayer, tftat 
 "praying will make one give over sinning, or sin- 
 ning make one give over praying, may be ap- 
 plied here. It is scarce possible to pursue the 
 method I am recommending, and at the same 
 time live loosely and without caution. How 
 shall I answer to myself at night ? Such a ques- 
 tion will be a check to many tollies and inde- 
 cencies in the day. Conscience will be more 
 tender and watchful, when it knows it must pass 
 through a speedy examination, and be afraid of 
 any liberties, for which it expects immediate 
 censure and reproach. Learn, Christian, this 
 way of communing with thy own heart, of car- 
 rying on a judicial process there ; set up daily 
 a tribunal in thy heart, and it wiil have an 
 happy influence upon thy life. 
 
 I might enlarge on many more particulars, 
 but shall only add one farther, as a special ad- 
 vantage of such a course, that as it tends to 
 make life more innocent and fruitful, so to 
 make death more safe and Comfortable. Did 
 we accustom ourselves to revise matters, and 
 settle accounts every day, we should have less 
 to do at the last ; we should have the account, 
 as it were, summed up and stated at the bottom 
 of every page, and consequently shall be less 
 
242 OF SELF-EXAMINATION'. [CHAP. If. 
 
 involved and perplexed, than if we had the 
 whole volume of life then to look over ; which 
 indeed wouhl be a vain attempt, unless this 
 frequent posting and adjusting of accounts pre- 
 pare the matter for a more easy dispatch. But 
 when the Christian has kept his books, the re- 
 cords of conscience, with competent exactness 
 and care ; has had frequent reckonings, not 
 only yearly and monthly, but in some measure, 
 daily : His business at last will be reduced to a 
 narrow compass, and he will have little to do, 
 but to make a general review, with such recol- 
 lections and devotions as become a dying saint, 
 compounded of penitential abasements, and re- 
 joicing hopes, dropping his tears over the infir- 
 mities he is conscious of, and triumphing in 
 the prospect of his crown, being ready in the 
 mean time to cast it down before the throne, 
 saying, Lord, thou art worthy. Blessed state ! 
 which the course I am advising to will proba- 
 bly terminate in. Indeed comfort in a dying 
 hour will, I presume, very much depend upon 
 the sensible presence of God then vouchsafed ; 
 and who so like to obtain the favour and privi- 
 lege, as persons engaged in the work I am 
 speaking of ? However if they have less eom- 
 fort, they will have safety; their latter end 
 shall be peace. 
 
 Header, if yet thou knowest nothing of this 
 practice, of the method proposed, neglect it no 
 longer ; daily call thyself to the bar of thy own 
 conscience. Object not difficulties ; nothing 
 excellent can be attained without some diffi- 
 culty : A little use will make it familiar and 
 easy, and the pleasure and profit of it will 
 abundantly compensate Tor all the pains. Tin's 
 is to live lor thy soul and eternity ; and is no 
 
SECT. XI.] OF SELF-EXAMINATION. 243 
 
 care, diligence and self-denial due in a matter 
 of such moment ? A book of accounts for an 
 ordinary trade, cannot be kept without some 
 attention and application, more than might 
 suffice in the present case ; and shall we so 
 readily submit to take pains even to drudgery, 
 for the advantage and accommodation of the 
 body, and reject all suitable endeavours, care 
 and thought for securing our highest and ever- 
 lasting interest, that of the immortal soul ? Oh 
 how shall we upbraid ourselves in hell, I might 
 say be ashamed of ourselves even in heaven, when 
 we reflect upon our negligence and remissness, 
 by which we suffer so great a diminution of our 
 happiness. It will, no question, accent and 
 inflame the torments of the damned, to think 
 a part of the labour and time thrown away in 
 pursuit of the pleasures and profits of the 
 world, might, with the blessing of God, have se- 
 cured their salvation ; and though there will 
 be no room for such reflections in heaven, as 
 would disturb their happiness, yet a reflection 
 on their eager pursuits of vanity and imperti- 
 nence, and iherf coolness and indifferency in 
 the most momentous affairs, and what they 
 knew to be such and owned to be such, may 
 be abasing and humbling ; hereby their heaven 
 is lessened, and consequently their joy. Their 
 works follow the blessed that die in the Lord, Rev. 
 xiv. 13. but where there are no such works, it 
 is certain they cannot follow them. Oh ! let 
 us be as wise for our souls, as others are for 
 their bodies ; be as diligent for another 
 world and for eternity, as others are for this 
 world, and we shall not neglect a course so well 
 calculated to promote our best interest and hap- 
 piness. 
 
 R 2 
 
244 OF S^LF-EXAMIX YTIOX. [chap. it. 
 
 Some directions I shall subjoin for the use of 
 those that arc disposed to the duty prescribed, 
 this method of daily examination. (1.) Ac- 
 quaint yourselves well with your rule, by which 
 you are to examine ; and the more distinct and 
 exact your knowledge is in this matter, the 
 better you are prepared for the duty before us. 
 I need not repeat, that the word of God is our 
 rule; with this we should endeavour to acquaint 
 ourselves. But as it cannot be expected every 
 Christian should have all the particulars of it, 
 that refer to this matter, in his mind and in 
 readiness, as often as he has occasion to com- 
 pare himself therewith, it would be well to bo 
 supplied with an abstract, a scheme of sacred 
 rules relating to every part of our duty. The 
 Jews reduced their law to six hundred and 
 thirteen precepts ; I do not doubt but there is 
 a spice of their usual superstition in this divi- 
 sion : It is however unquestionable, that the 
 entire Bible will afford us less help in our exa- 
 mination, than when it is divided in the man-. 
 ner proposed ; we need not be solicitous about 
 i\\o number of its precepts, but should be care- 
 ful to bring them under proper heads : These 
 should be treasured up in the mind (it may not 
 be amiss to write them down in order thereto) 
 and well digested, as so many principles by 
 which we are to govern and examine ourselves. 
 They make what is called the sgnterisis, the 
 rule of conscience* by which it directs our ac- 
 tions, and judges thereof. 
 
 (2.) Be as particular and full in the exami- 
 nation as you can; try yourselves on ^vcry 
 head of religion, and rule of sacred practice. 
 The method of doing this may be according to 
 your scheme or draught, if vou have one j or 
 
SECT. XI.] "OF SELF-EXAMINATION. 245 
 
 according to the order of time in the process 
 of the day ; as thus, what was my care in the 
 morning ? Did I observe rule then, endeavour- 
 ing when I awaked to be still with GOD ? Did 
 1 consecrate my first thoughts to him ? How 
 was the rest of the day employed ? I would look 
 
 over the several hours of it. Or you may 
 
 proceed according to the business of the day ; 
 religions business ; as thus, did I not neglect 
 the duties of the closet ? How have I performed 
 them ? Where you will find room for several 
 inquiries. How did I discharge the duties of 
 family religion ? And so with reference to com- 
 mon business. The management of your par- 
 ticular callings, your converse, diversion, Qc. 
 The affairs and occurrences of the day may be 
 brought under these heads, and an examina- 
 tion pertinently carried on upon them : Or we 
 may examine by our several faculties and pow- 
 ers ; as our thoughts, desires, affections, pas- 
 sions, tongue, appetite and senses, asking our- 
 selves how all these have been employed and 
 governed ; what have been the sins of them. 
 Or lastly, the same design will be answered if 
 we proceed in the examination upon the three 
 great branches of our duty, towards God, our 
 neighbour and ourseh r es. It is good to observe 
 some method both to prevent rambling and im- 
 pertinence, and that nothing material may be 
 overlooked, though no one particular method 
 is necessary. Let every one take his choice 
 here, only see that the work be thoroughly 
 done, and the enquiry extended through all 
 our duties and obligations. 
 
 (3.) Do not neglect a transient review when 
 you can do no more ; even what I intend by 
 the former, may be dispatched in a little time, 
 
246 OF SELF-EXAMIXATIi-v. [CHAP, IT. 
 
 in half a quarter of an hour, and sometimes 
 Jess (though often we may allow more to it) : 
 and when the Christian is straitened with re- 
 spect to time, or any way rendered less capable 
 or' such work, a transient rc\ iew of the day may 
 be all he can pretend to, and it may be suf- 
 flcient. 
 
 (4.) Do not examine merely to censure, but. 
 to approve as there is occasion. Take notice of 
 what is good as well as what is amiss, that you 
 may praise, though not so much yourselves, as 
 the grace of God that is with you. \Ye should 
 not place religion in complaining, nor delight 
 too much in that strain : We ought to be thank- 
 ful for the good we do, or get any day : No 
 question we may take the comfort of our own 
 good designs, endeavours, works, success, fyc. 
 and should do so when there is reason for it, 
 provided we acknowledge with suitable grati- 
 tude the hand that has supplied and assisted 
 us. It is not any part, of humility to overlook 
 the grace of God, or reject the comfort, that 
 belongs to us. We should examine not only 
 to discover what is wrong, but what is right, 
 that we may bewail the one, and rejoice in the 
 other. 
 
 (5.) It may be sometimes proper to take down 
 in writing any of the more remarkable occur- 
 rences of the day : If you have received any 
 special mercy ; had special help in any duty 
 and work you were concerned in, or been guilty 
 of any great omission, failing, S^c. note it down 
 in your paper, as thus : This morning when I 
 awaked, instead of fixing my thoughts on God 
 and divine subjects, 1 suffered them to ramble, 
 and to wander from one impertinence to ano- 
 ther, by which in. • I became wolully in- 
 
SECT. XI.] OF SELF-EXAMINATION; 24? 
 
 disposed for the duties before me, for my usual 
 devotion. Indeed I prayed, but it was in a poor 
 
 broken heartless manner. This morning 
 
 when I arose, instead of applying myself to 
 God in prayer, which I generally find best to 
 do immediately, (after a few serious reflections) 
 I gave way to idle musing, to the great disorder 
 of my heart and frame. How often have I 
 suffered for want of more watchfulness on this 
 occasion ? When shall I be wise ! — I have this 
 day shamefully trifled, almost through the whole 
 of it : Was in my bed when I should have been 
 on my knees ; prayed but cooly in the morning ; 
 was strangely off my guard in the business and 
 conversation I was concerned with in the day, 
 particularly at . I indulged to very fool- 
 ish sinful vile thoughts, §e. I fell in with a 
 strain of conversation too common among all 
 sorts, speaking evil of others ; taking up a re- 
 proach against my neighbour. I have often 
 resolved against this sin, and yet run into it 
 again. How treacherous this wicked heart of 
 mine ! I have lost several hours this day in 
 
 mere sauntering and idleness . This day I 
 
 had an instance of my own infirmity, that I was 
 a little surprised at, and I am sure I ought to 
 
 be humbled for. The behaviour of , from 
 
 whom I can expect nothing but humour, indis- 
 cretion and folly, strangely ruffled me, and 
 that after I had warning over and over aj^ain. 
 What a poor impotent and contemptible crea- 
 ture am 1 ! This day I have been kept, in a 
 great measure, from my too frequent failings 
 .» I had this day very comfortable assist- 
 ance from God, upon an occasion not a little 
 
 trying . What shall I render ? And in this 
 
 manner the Christian may proceed, upon the 
 
248 OF SELF-EXAMINATION. [CHAPi I!. 
 
 review he makes of himself in his Oratory, va- 
 rying his censures as occasion requires, and 
 - suiting them to his different circumstances : 
 
 And it may be, you will rind it worth while to 
 transfer some minutes or hints of this kind into 
 your diary ; I mean when any thing has offered 
 in the day that calls for more than ordinary 
 notice. 
 
 (>thly. Besides stated examination and re- 
 views of our case at the close of each day, there 
 are times that call for more special examina- 
 tion ; as new-year's clay ; every Lord's day ; a 
 saciament day, and a fast day. On these occa- 
 sions the Christian is to make more diligent 
 search, and take a greater com pass in his exa- 
 mination ; revise former less accounts, compare 
 his state at different stages and periods, that he 
 may the better judge of himself, and apply to 
 such work as the present condition of his affairs 
 require. Such specimens have been offered 
 already under the head of examination, as are 
 suitable to most of these occasions, and the 
 Christian that i^ disposed to the work will easily 
 supply the rest ; and therefore I shall forbear 
 exemyijiying what I have recommended. 
 
 7thiy. Endeavour to gel and keep conscience 
 in such a plight, as that it may not lail nor de- 
 ceive you in the discharge of tins duty. .V 
 faithful, tender conscience is one of the great. 
 ( blessings in the world ; it will make life 
 more regu "'•> and the review of it more easy. 
 David's Iieart sniQt him, when he cut off Saul's 
 skirt, 1 Sam, xxiv. 5. lie was got upon a pre- 
 cipice ; approached too near a forbidden life, 
 and mining in£o temptation : And for this 
 
 his heart smote him ; it would not suffer him to 
 proceed farther, nor doth it pass what was done 
 
SECT. XI.] OF SELF-EX AMINATION. 249 
 
 without a rebuke. And this is the property and 
 great happiness of a faithful conscience ; it is' a 
 bosom preacher, stands centinel in the soul, 
 gives warning of approaching danger, checks 
 us when we come near it, admonishes upon the 
 commission of sin, and is at once the guard and 
 censor of life. Study and pray for an upright 
 faithful conscience, and labour to preserve it in 
 a due state, that it may be lit for its office : to 
 which purpose it is not only necessary that it be 
 awakened, sanctified, furnished with light from 
 above ; a competent knowledge of duty in ali 
 the particulars thereof; but it must be kept 
 awake and attentive. And when this is the 
 case, conscience will be ready upon call, ready 
 to produce its records, and to confirm with its 
 suffrage and voice every just censure we pass in 
 the examination of ourselves. Whereas if con- 
 science be neglected, corrupted in its princi- 
 ples, or lulled asleep, we shall make nothing of 
 such work, shall neither have inclination to it, 
 nor success in it. 
 
 8thly. Endeavour so to manage this work, 
 {he daily review of yourselves, your life and 
 actions, that you may be encouraged to it, and 
 to persist in it by the advantage and comfort of 
 it : A loose, unguarded life is but seldom re- 
 viewed ; and if r upon the review of it, we do not 
 correct it, we shall soon grow weary of review- 
 ing. In short, we should live so that we may 
 review onr course with pleasure ; and so im- 
 prove the daily censure we have occasion to 
 pass, that we may still find more and more 
 pleasure in it. This will make self-examina- 
 tion delightful, and consequently invite to it, 
 will gradually refine the heart und frame, and 
 carry us on towards perfection. 
 
250 OF SELF-EX AMINAtlpN. [CHAP. If. 
 
 9thly. Apply yourselves to God suitably to 
 the state of things with you. Our first and im- 
 mediate work after examination is with God, 
 confessing what has been amiss, acknowledging 
 his grace and help in what has been well ; beg- 
 ging forgiveness, farther conduct, assistance, 
 and the like. Nor is it the least of the advan- 
 tages that will attend the conscientious discharge 
 of this duty ; that it will indite our prayers, and 
 influence our devotion. When we have searched 
 ourselves we should apply to heaven in a man- 
 ner becoming our case. 
 
 lOthly. Upon every review and censure of 
 yourselves, look up to the great Peace-maker 
 the Lord Jesus ; remember if any man mi ice 
 hare an Advocate xvith the Father, 1 John ii. 1. 
 Plead the blood of atonement, and lay your 
 hand upon the head of this great victim : The 
 grace, favour, and help you have received must 
 be placed to his account ; and it is through him 
 only that your humiliation and repentance can 
 be accepted. Whatever therefore you do, and 
 that you find seasonable and necessary to do, 
 upon your examination, do all in the name of the 
 Lord Jesvs, giving thanks, (and confessing) unto 
 God and the Father by him, Col. iii. 17. 
 
 And having mentioned these few particulars 
 by way of direction, which might have been 
 much more enlarged upon, I leave them with 
 the reader. As for such as may object against 
 this method, as savouring of legalism, and being- 
 more ado than needs, pretending we are to be- 
 lieve, and not .work, in order to salvation, 1 
 have nothing to say to them in this discourse, 
 which is calculated for persons of another stain}). 
 The more common objections, I reckon, will be 
 taken from the difficulty of the work, and are 
 
SECT. XI.] OF PRAYER. 251 
 
 the language of sloth and carnal security; but I 
 have not room to plead with such at present from 
 the importance and necessity of the thing ; the 
 pains they cheerfully submit to in aflairs of infi- 
 nitely less consequence, <§r. I would only de- 
 sire them to ask themselves, whether their own 
 reason and conscience do not approve the me- 
 thod prescribed, as just, good, and profitable ; 
 whether they do not spend more time to less 
 purpose every day, than might be sufficient for 
 this exercise ; whether this course of religion 
 (conversing with God and themselves in the way 
 recommended) would not yield more comfort in 
 a dying hour, than the method of life they are 
 in, employing their time in excessive, unneces- 
 sary care and labour about the world, or passing 
 their evenings in clubs, at taverns, or alehouses, 
 in company, diversions, 3$c. Reader, lay these 
 questions before thy own conscience, and all 
 I request is, that thou wilt answer them in 
 the fear of God, and act according to the con- 
 viction of thy own mind. 
 
 SECT. XII. 
 
 Of secret Prayer. Some particulars explain- 
 ing the Duty, and directing as to the 
 management of it. A specimen of Prayer, 
 representing the Order of it. 
 
 4thly. irayer is a branch of the duty and 
 devotion of the closet, that every one will ex- 
 pect should be considered in a discourse of closet 
 
252 OF PRAYER. [CHAP. Hi 
 
 religion, and some may think should have been 
 more considered than here they will find it. 
 Indeed all serious perse; is make a great account 
 of prayer ; they are so far from leaving it out. of 
 the closet, that they are apt to run into the 
 other extreme, and make it the onlv devotion 
 there. Closet religfofi, with them signifieth 
 nothing but close! ur:>\ er ; they extend it to no 
 farther, and aim at nothing more. This is the 
 case of many, I am afraid. How much they 
 are mistaken in their apprehensions; and how 
 defective in their practice, the former diseourses 
 will shew. But though it be only a part , it must 
 be granted, it is a most necessary and important 
 part of the duty of the Oratory, and therefore 
 demands a place in this work. 
 
 As to the manner, properties and several qua- 
 lifications of prayer, it is besides my present 
 purpose to enlarge upon them : Most books of 
 devotion insist on tlic^e tilings. .And I shall 
 rather refer the reader to them, than undertake 
 to do over again what has been so often done, 
 and well done already ; especially as I have left 
 myself little room for any thing farther. I must 
 not, however, wholly pass over so necessary a 
 branch of secret devotion, and leave it un- 
 touched ; though t shall consider it only in a. 
 general and superficial way ; offering a lew re- 
 marks, which maybe of use for the better un- 
 derstanding the dul)', and assist in the perfor- 
 mance of it. 
 
 1st. There are certain great and essentia! 
 requisites and qualifications of prayer, which 
 are always the same, and always necessary ; ne- 
 cessary to all persons and in every kind of 
 prayer, and consequently must be found in that 
 of the closet, as well as others; particularly it 
 
SECT. XII. J OF PRAYER, 23S 
 
 must proceed from an inward divine principle. 
 It is the prayer of the rigMeotes that availeth, 
 James v. 16. The sacrifice of the wicked is an 
 abomination to the Lord ; hut the prayer of the 
 upright is his delight, Frov. xv. 8. I do not say 
 it is not the duty of uri sanctified and wicked men 
 to pray. Simon Magus, when in the gall of bit- 
 terness, fyc. was bid to pray, Acts viii, 21, 22. 
 The prayer of such, when it flows from a con- 
 viction of their guilt, danger, misery, a sense of 
 their spiritual wants, and is accompanied witli 
 desires of grace, mav be a means of obtaining 
 grace, and indeed is appointed for that purpose : 
 But where the heart is destitute of grace, and of 
 desires after it, prayer must be of little value 
 and efficacy. Wicked men are to pray that 
 they may reform, and reform that they may 
 pray with acceptance. God hearelh not sinners* 
 John ix. 31* none that regard iniquity in their 
 hearts, Psal. Ixvi. 18. Indeed the prayer of 
 such persons is full of inconsistency and lies, and 
 carries in it a direct contradiction to the inward 
 sentiments, heart and frame : And what excel- 
 lency can there be in such forms of hypocrisy 
 and flattery ? 
 
 Farther, Prayer must be in faith, James i. 6, 
 7. accompanied with a firm persuasion of the 
 being and perfections of God, of his providence 
 and government ; of his power, wisdom, good- 
 ness and truth ; with resignation to him, and 
 dependence upon him. It must be with fervour 
 and importunity, Matt. viii. 7, 8. 8§c James v. 
 16. It must be in charity and attended with a 
 peaceable, forgiving temper, Matt. vi. 12. 14<- 
 Matt. v. 23, 24. 1 Tim. ii. 8. It must be in 
 the name of Christ, John xvi. 23. Col. iii. 17- 
 and in the Spirit, F-jJi. vi. IS. Jude 20. per- 
 
2.54- OF PRAYER. [CHAP. iU 
 
 formed by his assistance, and under his conduct 
 and influence. These are essential qualifica- 
 tions, requisite in every prayer, which God will 
 accept, and from which we can expect profit 
 and comfort: The distinct explication of each 
 would take up more room than I can allow. The 
 reader will answer my intention in mentioning 
 them, if he be solicitous to rind these qualifica- 
 tions in himself, and discover them in all his 
 addresses to God. 
 
 'idiy. Though the essential properties and 
 principles of prayer, as I may call them, are 
 unchangeable, and the same in secret as in any 
 other sort of prayer, yet the matter of secret 
 prayer is various and different. The scripture 
 we have read, the meditation we have been en- 
 gaged in ; the examination and review of our- 
 selves (all which, according to the method pro- 
 posed, may fitly precede) will direct our peti- 
 tions, supply our confessions, thanksgivings, c^c. 
 Often the occurrences of the day will furnish 
 matter for prayer, and influence our devotion : 
 As the mercies, deliverances, trials, tempta- 
 tions, and miscarriages of it. At night our 
 prayer should be very much formed with a re- 
 ference to these things, and will most naturally 
 and pertinently proceed upon these heads : And 
 in the morning, the view and prospect of what 
 is. before us will conduct us in our applications 
 to God. We are to consider our stated, known 
 duties, dangers, and difficulties ; and if there 
 be any thing extraordinary expected in the 
 vice of the day, order our prayers accordingly, 
 have a special regard to both cases in our ad- 
 dresses. In short, the providences and events 
 of each day, the affairs and circumstances of the 
 Christian are so variable, that his prayer cannot 
 
SECT. XII.] OF PRAYER. 2.>> 
 
 be always the same without being (to say no 
 worse) less pertinent. 
 
 Sdly. In secret prayer, we should have a 
 special respect to our present case ; not to this 
 only, but to this especially, so as to assist more 
 particularly and copiously upon it : As the sup- 
 ply of a present necessity, pardon of a late 
 transgression, direction in an affair of impor- 
 tance depending, deliverance from an imminent 
 danger, or threatening temptation, fyc. Thus 
 when the apostle had the thorn in the flesh, a 
 messenger of Satan sent to buffet him ; he be- 
 sought the Lord thrice that it miglit depart from 
 him, 2 Cor. xii. 8. (j. e.) He continued and 
 repeated his petitions, insisting with great earn- 
 estness (in his secret addresses, no doubt) upon 
 that particular thing. We are encouraged to 
 come boldly to tiie Throne of Grace that we 
 may obtain mercy, and find grace to help in lime 
 of need ; seasonable, opportune grace, as the 
 word signifies ; grace answerable to all our pre- 
 sent exigency and want. We should study our- 
 selves, be fully apprized of our case, live ac- 
 quainted with our own hearts, and have as per- 
 fect a comprehension, as we can, of our circum- 
 stances, weaknesses and wants; and from thence 
 indite our prayers. As for instance, if we find 
 any corruption more than ordinarily prevalent ; 
 any particular sin easily besetting us; we should, 
 in our supplications, more especially, level 
 against, and beg deliverance from it, and vic- 
 tory over it. If in the day we have fallen into 
 this or that iniquity which we have often con- 
 fessed, we should in our retirement at night, 
 single that out for special, resentment, bewailing 
 the folly, begging help, and renewing resolu- 
 tions againsc it. If we have received signal 
 
2 «5G OP PKAYElt. [CHAP. IT. 
 
 favours and mercies in the day, our devotion at 
 night should savour of them, and express the 
 sense we have of them. If we have any duty 
 before us in the day of importance and diffi- 
 culty, in which we have often miscarried, we 
 should not overlook this in our morning devo- 
 tion, but lay the matter before (rod, and be 
 importunate for his presence, conduct and 
 blessing. " Lord, supply and furnish me for 
 " such a service and work, that by thy provi- 
 " deuce I may be called to ; preserve me from 
 ** the weakness and infirmity I so often sutler. 
 " bv ; grant me a composure and presence of 
 " mind suitable to my occasions ; may I have 
 " more firmness of mind, meekness, humility, 
 " eye. Oh ! may thy grace be sufficient for 
 " me." There may be many such strokes and 
 sallies as these in our secret devotion, and often 
 should be. In short, our prayers should be 
 formed according to our hearts, as our hearts 
 are formed according to our occasions and cir- 
 cumstances. When it is thus they are most 
 pertinent, and are like to be most successful. 
 
 4thly. It is evident, from what has been 
 said, and maybe inferred from the nature of 
 duty itself, that a greater liberty may be taken 
 in closet prayer with respect to the matter, me- 
 thod, expression, iy:. than is allowable in pub- 
 lic. We may insist more copiously on some 
 particulars, and even on a single head, than 
 would be proper in public ; begging a special 
 mai>ner, confessing a particular sin, deprecating 
 an evil we fee! or fear : We may, in private, 
 enlarge upon any of these things, and confine 
 our prayer to them, more than wotild be conve- 
 nient in public. The apostle besought the Lord 
 thrice for the same thing, 2 Cor. xii. 8. He often 
 
SECf. XII.] OF PRAYER. 257 
 
 returned to the subject, and very pathetically 
 and largely, no doubt, insisted upon it. Christ 
 prayed the third time, saying the same words, 
 Matt. xxvi. -Ph. I do not suppose he said only 
 those words ; but being under a particular pres- 
 sure, and his mind being filled with it, he dwelt 
 upon the subject ; his devotion run upon it at 
 that time. A greater liberty may also be used 
 here (in secret prayer) as to method and expres- 
 sion. Let Mm kiss me with the kisses of his mouth, 
 for thy Love is better than wine, saith the spouse, 
 Cant. i. 1. Draxc me, ice will tun after thee, ver. 
 3. How abrupt the beginning, and incorrect 
 the style, would the critic say ! The divine 
 passion, that sometimes tills the heart of the de- 
 vout, will not be confined by the rules of gram- 
 mar and oratory. Indeed, Sighs, groans, and 
 tears are the best oratory in secret prayer : Nor 
 do the little pauses, frequent excursions, and 
 parentheses, which an holy pathos may occasion, 
 mar the connection and oratory, but rather im- 
 prove it. I might add, a greater liberty may be 
 allowed with respect to gesture and the expression 
 ofq/fecfio/is. Christ fell on the ground and pray- 
 ed, Marl: xiv. 35. And we read, that in the 
 days qfhisjlesh he offered up prayers and suppli- 
 cations with strong crying and tears, Heb. v. 7. 
 Devout persons know something of this ; they 
 are often prostrate before (rod, pouring out their 
 tears and their souls, with an overflowing and 
 indulgence of affections, that in public would 
 be indecent, but here have an ornament and 
 excellency in them. On these accounts, as 
 well as others, I cannot but think that, 
 
 5th ly. What is called extemporary prayer is 
 most agreeable to the cioset; it gives more 
 scope for enlargement on occasional subjects, is 
 
 s 
 
258 OF PRAYER* [(.HAP. II. 
 
 more suitable to the liberty, which is not only 
 allow able, but expedient in secret ; admits of 
 greater variety than forms, and may be better 
 accommodated to every case the Christian may 
 have before him. Not that I think praying ex- 
 tempore, or without a pre-composed set form of 
 words, absolutely necessary to the acceptable 
 performance of secret prayer. I doubt not but 
 serious persons, who have long accustomed 
 themselves to forms, may exercise great devo- 
 tion, and find much comfort in the use of them. 
 Indeed the manner of prayer (with, or without 
 a form) I reckon to be so far indifferent, that 
 neither the one nor the other is necessary ; so 
 necessary, as that the different mode cannot be 
 acceptable. Nor should we allow ourselves the 
 liberty that is too commonly taken, to censure 
 those that differ from us in this matter ; as if, 
 because they do not pray in our mode, there 
 could be no devotion in their prayer. I do not 
 question but one reason of these mutual cen- 
 sures, is want of experiencing the way this or 
 that side condemns. Thus some condemn ex- 
 temporary, or free prayer, because they have 
 never tried it ; and having, through disuse, 
 brought themselves under an inability for it, 
 they are ready to think the case is the same with 
 ail others, as with them : And ibr the same rea- 
 son others are apt to censure the use of forms ; 
 because they have never been accustomed to 
 them. The)' cannot tell how to pray with any 
 seriousness by a form, and so hastily conclude 
 nobody else can : Whereas, had the pious and 
 good in either way (supposing the same divine 
 principles, graces, and affections they now have) 
 been accustomed to the contrary way, they 
 might have found much the same devotion in it; 
 
sect, xii.1 of prayer. 259 
 
 it is like would have shewn the same zeal for it. 
 The graces of prayer, faith, love, humility, 
 contrition, resignation and holy desires, devout 
 affections, are the lite and soul of prayer, and 
 much more to be regarded than this or that 
 mode of outward performance. As for the class 
 of ranters, that open their mouth wide, and 
 pour out their reproaches upon extempore prayer, 
 railing it cant, jargon, blasphemous effusions, 
 and the like, I do not think their rudeness 
 worth regarding ; I pity their rashness, and de- 
 spise their insults. 
 
 Nor am I only willing to allow the lawfulness 
 of forms, but in some cases to give them the 
 preference ; Bishop WiMns calls them crutcfies, 
 and no doubt there are lame Christians that 
 cannot go without them (to say nothing of the 
 inability contracted by disuse). Some are so 
 mean in these faculties, have their minds so 
 little opened, have so small a stock of ideas, and 
 these so confused ; in short, their experience 
 and sense of spiritual things is so little, and they 
 move in so low a sphere in religion, that I do 
 not question but a well composed form may be 
 helpful to them for a time ; especially if got off 
 book, with a liberty to vary it, and add to it as 
 they can, and find occasion. Not but even these 
 persons, many of them at least, if they endea- 
 voured it, might, I suppose, surmount the ne- 
 cessity, and outgrow the usefulness of a form. 
 Farther progress in religion, and acquaintance 
 with God and their own hearts, would give them 
 enlargement; the Spirit of God, sent forth into 
 their hearts, would help their infirmities, and 
 enable them to cry, Abba, Father, Gal. iv. 6. 
 Not that the Spirit will teach them grammar, 
 rhetoric, propriety, and elegance of expression; 
 
 s2 
 
>G0 or PfeAYER. [ciiAr. IT. 
 
 blit these fire too mean to have any stress laid 
 upon them in a matter of this nature, even by 
 wise men, much less by God. We that arc evil 
 will not reject the just and dutiful requests of 
 our children, though they utter them lisping, 
 and in broken language ; much less will our 
 heavenly Father do it. / is (ego est) a poor 
 vile sinner, &c. may have more oratory in it, 
 before the throne of grace, when it proceeds 
 from a sensible broken heart, than the most ac- 
 curate and smoothest harangue tainted with 
 pride and pharisaism. Excuse this digression. 
 What I am saying is, that forms may to some 
 Christians be expedient and useful ; an help to 
 their weakness, furnishing them with matter 
 and words, guiding them as to method and ex- 
 pression, 8$c. 
 
 Notwithstanding these concessions, I appre- 
 hend extempore prayer best suited to the closet ; 
 and that stated forms are ordinarily an hindrance 
 to devotion, and attended with several incon- 
 veniencies. They exclude such particular cases 
 as providence lays before us, and invites us to 
 consider, and which should often, at lea.st, be 
 largely insisted upon in secret prayer. They 
 tend to narrow the faculties, and clog the de- 
 votion of a well prepared mind. Let us suppose 
 a person of good proficiency in religion, well 
 acquainted with the scripture and divine sub- 
 jects, and with his own heart in all the varieties 
 of the Christian frame ; that has been long ex- 
 ercised in the several parts of his warfare ; has 
 been frequent and fervent in prayer, in which 
 he has spent many hours and days with much 
 enlargement and success. Let us also suppose 
 him employed in such exercises as I have been 
 exhorting to ; leading the scripture, expound- 
 
SECT. XII. J OF PRAYER. 261 
 
 nig and preaching it to himself; meditating on 
 some divine subject, reviewing the actions of 
 the day ; and now full of his own particular 
 case, and of those divine things he lias been 
 conversant with ; must such a person, think we, 
 stand still, and pluck his book out of his pocket, 
 before he can open his mouth to God ? or would 
 not the book and form direct him from the work 
 lie would find lying directly before him, and 
 
 ■/Oft ' 
 
 which his present circumstances, heart, and 
 frame lead to ? Would he need it ? Could he 
 use it without being lettered and encumbered ? 
 Surely, a form in this case would be like leav- 
 ing the chariot of Aminadab to ride in . 
 
 If it be said, I put the case too strong, and sup- 
 pose attainments not common — I answer, the 
 argument will hold in such cases at least, and it 
 will hold proportionably in. instances of a lower 
 nature. If the best Christians suffer by forms, 
 others do so in the degree wherein they are 
 above them, and need them not ; nor will they 
 (practice supposed, and prejudice laid aside) be 
 useful to any but Christians of the lowest classes. 
 I may reckon it among the disadvantages of a 
 form, and as another instance thereof, that it in- 
 verts the natural order of tilings, and occasions 
 an indecent u^o* kpw]zpov in devotion : Prayer 
 should take rise from the heart : All divine, ac- 
 ceptable prayer doth so, receiving, its formation 
 there. It is properly the presenting the desires 
 to God-; consequently words are to follow the 
 affections, not lead them, and be commanded 
 and directed by the desires, the inward senti- 
 ments and frame ; whereas in a stated form, the 
 inward affections are prescribed to, and, as I 
 may say, anticipated : The heart is rather 
 brought to the words, than the words to the 
 
262 OF PRATER. [('HAP. II. 
 
 heart ; by which means the proper source of 
 prayer is shut up, and another opened. I might 
 add to the same purpose, that forms often hinder 
 persons from saying what they should, as well 
 as make them say what they should not. It is 
 impossible that any form should answer every 
 emergency and occasion, and take in all the 
 variety of the Christian's case. My circum- 
 stances to-day may require that my prayer 
 should be very different from what it was yes- 
 terday, if it be pertinent, and such as my book 
 will by no means suit ; so that being confined to 
 it, I am carried off my point, and hindered 
 from pursuing the present subject, that by pro- 
 vidence of God, and the state of my affairs, I 
 am most immediately concerned with. Were 
 all the subjects of a kingdom to address their 
 sovereign in all their wants, it would scarce be 
 thought pertinent to provide a common form for 
 them, when their cases arc almost as many, and 
 as various as their persons. And then as forms 
 prevent what should be said, so they frequently 
 lead to what should not, and cannot truly be 
 said ; putting words into the mouth, to which 
 the present stale and frame of the heart doth 
 not answer. But it is not my business here to 
 manage a dispute ; nor is it my design, in what 
 I hue said, to censure the devotion of those 
 that are otherwise minded. I cannot question 
 but many pray to very good purpose by a form ; 
 but T beg leave to say it appears to me they un- 
 necessarily hamper themselves, and that in most 
 cases, the other method of free, extempore gray- 
 er", especially in secret, is very much prefer- 
 able, and I have given my reasons why I think 
 it so, and refer them to the reader's judgment. 
 
SECT. XII,] OF PRAYKK. 263 
 
 6lhly. Notwithstanding the greater liberty 
 allowable in secret prayer, and the regard that 
 ought to be had therein to our present case and 
 circumstances ; and that consequently the 
 Christian should not confine himself to any one 
 uniform method ; yet I reckon it of some use to 
 understand the proper order and method of 
 prayer ; and to be well acquainted with the se- 
 veral parts of it. Christians have their conuium, 
 as well as special cases ; have desires, graces, 
 mercies, enjoyments, infirmities, and wants in 
 common, and which are very much the same ; 
 the same in one as in another, and the same 
 with particular persons at all times : And no 
 doubt regard ought to be had to these, in the 
 usual course of our devotions. Indeed, special 
 cases ought not to be overlooked ; but should, 
 as I have hinted, often direct and form our 
 prayers : But still we are to attend to the great 
 and stated occasions of devotion, and business 
 of prayer ; confessing the common sins of our 
 nature and practice ; blessing God for the com- 
 mon mercies of his providence and grace ; peti- 
 tioning for such good things as we and all stand 
 in need of, and that always. The general and 
 common concernments of religion, common I 
 mean to the Jidelcs, all the faithful, are of great- 
 est necessity and importance, and therefore 
 should have proper room in our stated devotions. 
 In order to which we should, as I said, endea- 
 vour to understand the method and matter of 
 prayer in the whole compass of it : Hereby we 
 shall be furnished for the duty at all times (yet 
 internal qualifications supposed;) be kept from 
 rambling, and be the more regular in our ad- 
 dresses. 
 
204 UF PLAYER. [CHAP. II. 
 
 That I may more fully explain myself here, r I 
 shall, for the assistance of such as need it, re- 
 present what I take to be, if not the best, yet a 
 proper method of prayer, comprehending all the 
 parts of it: A regular prayer, I reckon, should 
 consist of these particulars ; and being disposed 
 in the order following, they shew the method of 
 prayer, iv~. invopatjon, thanksgiving, confes- 
 sion, petition, intercession, self-dedication, and 
 a conclusion. 
 
 1st. Invocation. This we should bc:>;in with, 
 whieli includes the mention of God's names, at- 
 tributes, and perfections, with an address to 
 hiii} for audience and acceptance. We should 
 first enlarge upon some of the divine perfections, 
 whereby the mind may be awed, the affections 
 raised, and a foundation laid lor the exercise of 
 such graces as make up the devotion of prayer ; 
 as fear, reverence, love, trust, $c. And then 
 having viewed and contemplated the glorious 
 Object of prayer, we should bespeak his pre- 
 sence with us, and acceptance of us. 
 
 2dly. AVe may next proceed to thanksgiving ; 
 in wliich, ordinarily, we should be not onI\ dis- 
 tinct and particular, but copious; blessing and 
 acJoriugGod as the creator, preserver, governor, 
 and benefactor of the world ; for common pro- 
 "vidence ; for special instances o£. providence and 
 grace ; all which may be enumerated, and 
 should be enlarged upon. I forbear, instances 
 under this and the other heads, designing to ex- 
 emplify the whole in a specimen er. Let 
 me only acid, that we should dispatch at onee 
 what concerns one, part and branch of prayer, 
 before we proceed to another* As when we are 
 upon the head of thanksgiving, we should 
 
SECT. XII.] OF PRAYER. 2(J5 
 
 through it, before we pass to another subject : 
 The not attending to this is one main occasion 
 of the confusion and disorder some persons fail 
 into in their prayers. 
 
 3dly. Confession may fitly succeed thanksgiv- 
 ing ; which we may pass to in some such manner 
 as this. " But, O my God ! how have I re- 
 " quited thee evil for good ! What unsuitable 
 " returns have I made tor that goodness and 
 " mercy of thine that has followed me all 
 " my days, 8p$- And indeed the consideration 
 of the many favours we have been acknowledg- 
 ing will tend to affect the heart, and bring it in- 
 to a penitential frame, and so fit it for the work 
 it is now to engage in. In our confession we 
 should endeavour to be as particular and full as 
 we can, laying open the evils of heart and life, 
 with all their aggravations. 
 
 4thly. Petition may be next subjoined, or sup- 
 plications for the blessings we want. We may 
 connect it with the former head thus, " And as 
 " my sins are many, so are my necessities many 
 " and great. Lord, I come to thee for a sup- 
 " ply ; bless me, O my God! with all spiritual 
 " blessings in Christ Jesus." I mention the 
 connexion, because there is really a beauty and 
 advantage in fit transitions, though chiefly in 
 public prayer, where more regard is to be had 
 to them. 
 
 5thly. To petition may be joined intercession : 
 The former respects ourselves, this others. And 
 here we are to give our charity full scope, and 
 take in all proper cases ; praying for mankind in 
 general ; for the church of Christ ; for the com- 
 munity to which we belong ; for magistrates, 
 ministers; for our families and relations; for 
 
-<3(j OF PftAYERi [chap, jr. 
 
 the afflicted, tempted ; for persecutors and ene- 
 mies. 
 
 Gihly. Self-dedication will properly enough 
 follow ; in which we devote ourselves to the ser- 
 vice of God, and commit ourselves to his future 
 conduct and protection ; begging he would take 
 a fuller possession of our hearts, 8$c. 
 
 7thly. All is to he included with a sort of a 
 review of the work ; begging forgiveness of what 
 lias been amiss ; and tor that purpose pleading 
 the name and intercession of the Lord Jesus, 
 and confirming the whole with an affectionate 
 Amen. 
 
 These are the several parts of prayer ; and 
 this I reckon a Very proper method of it. I know 
 this order is different from what some prescribe ; 
 but as the thing itself is very much indifferent, 
 it is not worth while to contend about it, much 
 less would I insist upon it as necessary. It will, 
 perhaps, be thought confession should precede 
 thanksgiving ; that having, by the exercise of 
 repentance and faith, in the mediation of Christ, 
 made peace with God, we may, with more as- 
 surance and holy confidence, address ourselves 
 to him in the remaining service: And I should 
 so far have complied with the objection, as to 
 have given a specimen or two according to that, 
 and some other variations (though 1 prefer the 
 method I have chose), but that 1 am obliged to 
 study brevity. 
 
 Let me add, it is not necessary to go through 
 all these heads of prayer at ail times, no, not in 
 public prayer, much less in secret. It is not. 
 necessary to tie ourselves up to this order, es- 
 pecially i i our se^ ret addresses: We piay insist 
 so; on one, or Jew particulars more 
 
 , but transiently touchingthe other, and 
 
SECT. XII.] OF PRAYER. 267 
 
 should ever be ready to attend the call of provi- 
 dence, and make room for special, occasional 
 subjects. In short, all I design hereby is to re- 
 present the order of prayer, and draw a sort of 
 a plan of it, for the assistance of younger per- 
 sons chiefly, though some others might probably 
 receive advantage by it. To render my design 
 more effectual, I shall exemplify the rules men- 
 tioned, in a specimen of prayer, which I here 
 subjoin. 
 
 A Specimen of Prayer ; exhibiting all the 
 Parts of a complete Prayer in their pro- 
 per Order ; designed chiefly for the Assist- 
 ance of younger Persons, and for their 
 Direction in the Method of Prayer. 
 
 * Jdlessed and glorious God ; thou art the 
 King eternal, immortal, invisible, the only wise 
 God, of whom, through whom, and to whom 
 are all things, the Father of mercies, and God 
 of all grace : I believe that thou art, and art a 
 rewarder of all those that diligently seek thee. 
 Thou, whose name alone is Jehovah, art the 
 most high over all the earth ; thy greatness is 
 unsearchable, thy understanding is infinite, thy 
 tender mercies are over all thy other works : 
 From everlasting to everlasting thou art God ; 
 always the same, with whom there is no variable- 
 ness, neither shadow of turning : Thou fillest, O 
 Lord, heaven and earth with thy presence ; 
 thou searchest the heart, and triest the reins ; 
 
 * Tiie invocation ; bein^ an acknowledgment of God's 
 name, his attributes, and perfections, and an addresa for audi- 
 ence and acceptance. 
 
. I OF RRAYER. | CHAP, II. 
 
 thon knowest my down-sitting and up-rising; 
 thou coinpasseth my path, and art acquainted 
 
 with all my ways; yea, all things are naked 
 and open to the eyes of that God, with w\ 
 1 have to do. Lord, help me 1" consider 
 this, to represent thee to myself, when 1 ap? 
 proach thee, in all thy glories and excel] 
 And do thou suitably impress my mind there- 
 with ; fill my soul with an awe and reverence 
 of thy majesty, with trust and confidence 
 in thee, and all devout affections : Thou art a 
 spirit ; help me at all times to worship thee in 
 spirit and in truth. 
 
 And as I am now come to seek thy grace, 
 and beg thy presence, acceptance and bless- 
 ing; look down upon me in mercy ; O let thy 
 Spirit help my infirmities, and teach me what. 
 to pray for, and as I ought: Give ear unto my 
 voice, consider my meditation ; hearken unto 
 the voice of my cry, my King and my God, 
 for unto thee will I pray : My voice shalt thou 
 hear in the morning, in the morning (and 
 ening) will I direct my prayer unto thee and 
 k up : Hast thou not said, ask. and ye shall 
 receive ; seek, and ye shall find ; knock, and 
 -hall be opened to you : Make good thy 
 word unto thy servant, upon which thou hast 
 caused me to ho ad tel the words of my 
 
 mouth, and the meditation of my heart, he 
 acceptable in thy sight, O Lord, in\ strength 
 and my redeemer. 
 I s . I am not worthy, () Lord, of the least oi' all 
 ■,. tby mercies: and yet how large a share have 
 Ihadofthemi Open thou my lips, and m\ 
 mouth shall shew forth thy praise. I own and 
 thee as the great Creator of all things ; 
 for by the word of the Lord were the hcavi 
 
SE< T. XII.] OF PRAY0R, 209 
 
 made, and all the host of them by the breath 
 of his mouth : He spake, and it was done ; 
 he commanded, and it stood fast. I am thy 
 creature, () Lord, thy hands have made and 
 fashioned me ; thou art the God of the spirits 
 of all flesh ; the father of my spirit, and my 
 body is thy workmanship : Thine eye did see 
 my substance, yet being imperfect ; and in 
 thy book all my members were written, which 
 in continuance were fashioned, when as yet 
 there was none of them : Thou hast clothed 
 me with skin and flesh, hast fenced me with 
 bones and sinews ; thou hast granted me life 
 and favour, and thy visitation preserveth my 
 spirit: In thee I live and move, and have my 
 being. Thou hast made me after thy own 
 likeness, but a little lower than the angels, and 
 hast crowned me with glory and honour ; hast 
 taught me more than the beasts of the earth, 
 and made me wiser than the fowls of heaven. 
 Oh ! how much am I indebted to thy bounty 
 and goodness herein ? Help me to worship and 
 bow down, to kneel before the Lord my Ma- 
 ker : May those powers, those faculties and 
 capacities, by which thou hast distinguished me 
 from the re: i creatures, and advanced 
 
 me above them, be devoted to tky service, and 
 employed in thy praise. 
 
 I bless thee for thy tender care of me in my 
 infancy, in that weak and helpless suite : Thou 
 tookest me out of the womb, and madest me 
 to hope when I hung on the breast ; I was cast 
 upon thee from the womb ; thou art my God 
 from my mother's bowels ; it is owing to thy: 
 providence that I died not from the womb, that 
 I then gave not up the ghost ; that the knees 
 prevented me and the breasts that I should 
 
270 OF PRAYLU. [CHAP. II. 
 
 sucl; : This 1 would acknowledge with a thank- 
 l'ul heart. Accept, C) Lord, my desire to praise 
 thee! I bless thee for the constant attendance 
 
 of the same providence ever since ; and for all 
 the instances of thy goodness towards me ; that 
 thou hast fed me all my life, and redeemed me 
 from all evil. 1 bless thee for deliverance 
 from sickness and distempers, and from the 
 many dangers I have been exposed to : That. 
 1 was not cut off with pining sickness, or with 
 a sudden stroke, [particularly by *, Jyc] That 
 [ was not deprived of the residue of my years, 
 but that thou hast in love to my soul, delivered 
 me from the pit of corruption. Lord, thou hast 
 delivered my soul from death, mine eyes from 
 
 its', and my feet from falling. Oh ! may thy 
 goodness lead to repentance ; may I walk be- 
 fore the Lord in the land of the living. 
 
 I biess thee that I have been brought forth 
 in a land enjoying the gospel, and not in the 
 region and shadow of death ; that I was not 
 horn among Pagans, who have not a Bible to 
 
 e, or. Papists? who will not allow the use of 
 it : Thou hast shewed thy word unto Jacob, thy 
 statutes and judgments unto Israel ; thou hast 
 not dealt so with many other nations ; and as 
 for thy judgments, they have not known them. 
 O my soul ! praise thou the Lord. 1 bless thee 
 for thy gospel : for thy Son, the redeemer of 
 lost sinners. May his name be (to me) as oint- 
 ment poured ford). O blessed be God, thou 
 hast so loved the world, as to give thy only- 
 begotten Son: Thai in the fulness of time thou 
 
 * Here mention such special deliverances as you have had, 
 a catalogue of which it is good to preserve. 
 
SECT. XII.] OF PRAYER. 271 
 
 didst send forth thy Son, made of a woman, made 
 wider the law, to redeem them that were wider 
 the late, that ice might receive the adoption of 
 .sons. I bless thee for his holy life, his meri- 
 torious death, triumphant resurrection and as- 
 cension ; for his sitting at thy right hand, where 
 he ever lives to make intercession for us. It is 
 a faithful saying, and worthy of all acceptation, 
 that Jesus Christ came into the world to save 
 sinners (may I not add, of whom I am chief.) 
 Lord, grant me an interest in this great salva- 
 tion 1 I bless thee for thy Spirit, whom thou 
 hast sent to abide with the church for ever ; to 
 convince of sin, sanctify and renew the heart, 
 and dwell in the souls of believers. Oh ! may 
 lie take up his abode in my soul, quickening, 
 guiding, sealing, and comforting me. I bless 
 thee for the appointment ot a gospel-ministry ; 
 that thou hast given pastors and teachers tor 
 the perfecting of the saints, for the work of the 
 ministry, for the edifying of the body of Christ. 
 I bless thee for all the ordinances of the gospel, 
 and for the constant benefit and advantages I 
 have enjoyed of public instruction : Oh ! may 
 1 be a doer of the word, arc! -not an hearer only* 
 deceiving my own soul : Lord, teach me to profit ; 
 make thy word the saviour of life unto life to 
 my soul. 
 
 I am thankful, O Lord, I was born of parents 
 who profess the gospel, and who have been 
 solicitous, and concerned to bring me up in 
 the nurture and admonition of the Lord. I 
 bless thee I was born in thy family, in thy 
 church, within thy covenant ; that I was in in- 
 fancy solemnly devoted to thee, entered among 
 thy disciples and servants. I bless thee ior 
 the early care of my parents towards me, towards 
 
272 OF PRAYER. [CHAP. IT. 
 
 my body, especially for tlieir care of my im- 
 mortal soul; for their repeated instructions* 
 faithful admonitions and reproofs, for their sea- 
 sonable corrections, good example, and affec- 
 tionate prayers. Oh ! may I never be un- 
 thankful to thee the author, nor to them the 
 instruments of so much good. I bless thee for 
 all the helps I have, had for my improvement in 
 useful knowledge, especially in the knowledge 
 of God and Jesus Christ, whom to know is life 
 eternal, that I can read thy word; have been 
 instructed in the principles of the doctrine of 
 Christ, and that I have still line upon line, and 
 precept upon precept ; still enjoy the public 
 teaching of thy ministers. O my God, grant 
 all may not be in vain ; how much shall 1 have- 
 to answer for, if, a tier all, I be found unholy, 
 unsanctified, unfruitful, a cumberer of the 
 ground! Oh! Water all from above; write 
 thy law in my heart, help me that I may incline 
 mine ear unto wisdom, and apply my heart to 
 understanding. I bless thee for the restraints 
 thy grace and providence, that 1 am not as 
 vile and profane as many others of my ac- 
 quaintance. I bless thee that thou hast, as J 
 would humbly hope, made some good impres- 
 sions on my soul, hast * begun a good work 
 there ; hast called me by thv grace, and re- 
 vealed thy son in me. Lord, strengthen what 
 thou hast wrought, and grant me more evi- 
 ■ at and good work ! perform 
 it to the day of Christ Jesus. I bless thee 
 lor the supplies of thy providence, for bread 
 
 " Tins must be left out, or varied, as the case of persufls 
 ma} by them be apprehended to require. 
 
SECT. XII.] OF PRAYER. 273 
 
 to eat, and raiment to put on ; for continued 
 life and health, ibr the direction and conduct 
 of thy grace, and spirit, in any particulars ; for 
 tiie affection and kindness of my parents and re- 
 lations, and countenance of other friends ; for 
 the safety of every night, and comfort of every 
 morning ; and above all, for the hope and pros- 
 pect of a glorious immortality. O my soul ! 
 bless the Lord, and all that is within me bless 
 his holy name ; bless the Lord, O my soul ! and 
 forget not all, or any of his benefits : Lord, 
 may I not only speak, but live thy praise. 
 
 * But, O my God ! how have I requited thee* Con- 
 evil for good ? what unsuitable returns have I <fe»ioa of 
 made for that goodness and mercy of thine, S11U 
 that has followed me all my days ? I am 
 ashamed, and blush to lift up my face before 
 thee, O God ; for mine iniquities are increased 
 over mine head, and my trespass is grown up 
 to the heavens : Lord, I would lie in the dust, 
 smite on the breast, and cry unclean, unclean. 
 I own, O Lord, I am the seed of evil doers ; I 
 have a sinful, sinning nature, and my life hi- 
 therto has been stained with many actual trans- 
 gressions : By one man's disobedience many, all 
 were made shiners ; and I among the rest : I was 
 sliapen in iniquity, and in sin did my mother con- 
 ceive me. And how soon did this fountain of 
 heart-corruption issue forth, and shew itself in 
 suitable streams ; my first grapes were wild 
 grapes: How much of that folly have I expe- 
 rienced, that is bound up in the heart of a 
 child ? The imagination of my heart has been 
 evil from my youth ; I have been a trans- 
 gressor even from the womb, going astray 
 as soon as born : How early did pride, 
 anger, envy, revenge, unruly appetite, self-will, 
 and other head-strong corruptions break forth, 
 
 T 
 
274 OF PRAYER. [CHAT. IT. 
 
 and appear in my life ? I was soon, too soon, 
 wise to do evil, but alas to do good I had no 
 knowledge ! Oh ! remember not the sins of my 
 youth, nor my transgressions; but according to 
 thy mercy remember me tor thy goodness sake. 
 And, O Lord, have I not reason to say that my 
 guilt has increased with my years? I have 
 walked very much in the way of my own heart, 
 and in the sight of my eyes : I have not im- 
 proved my time, talents, means of grace, and 
 opportunities of serving and enjoying my God, 
 as I ought. Oh ! how many the sins of my 
 thoughts, desires, affections, words, actions ; 
 how many my omissions and commissions ? How 
 many the sins of my common converse, how 
 great the iniquity of my holy things ? How 
 defective have I been in the duty of the closet, 
 the assembly, and the family ; how many un- 
 mortified lusts have I yet to complain of? How 
 great my pride, passion, and wofldliness ? I 
 have thought of myself above what is meet : 
 have not governed my own spirit, but anger 
 has rested in my bosom, and the sun many a 
 time gone down on my wrath : My conversa- 
 tion has not been without covetousness : I have 
 indulged the flesh, and made provision for it 
 to fulfil the lusts thereof: I have profaned thy 
 name, thy day, thine ordinances ; have made 
 light of Christ, grieved thy spirit, done de- 
 spite to him: I have violated the laws of jus- 
 tice, truth, chastity, meekness and love : I 
 have not kept myself from mine iniquity, but 
 ' have often repeated my folly and guilt, par- 
 ticularly in the" instance of *. And, () 
 
 my God ! how deep!}' aggravated are all my 
 
 • * H'-rc it will be proper to name (in yoor secret devotion) 
 the' particular sin you are mobt addicted to, and for which 
 
 • ol'teuubt rebukes you. 
 
SBCT. XII.] OF PRAYER. 27J 
 
 sins ? they are against light and conviction, 
 against promises, vows, manifold experience ; 
 against grace and love. Oh ! cast an eye of 
 pity upon me ; 1 am vile, what shall I answer 
 thee ? I am all over as an unclean thins* : As a 
 fountain casteth out her waters, so hath my 
 heart cast out wickedness. Lord, I abhor my- 
 self, and repent in dust and ashes : Who can 
 understand his errors ? Cleanse thou me from se- 
 cret faults. 
 
 * And as my sins are many, so my* Petition 
 necessities are many and great, Lord, I cotne *[. up " 
 to thee for a supply; I come for a bless- 1 
 ing, a suitable and effectual blessing. Bless 
 me, O my God ! with that great blessing, the 
 pardon of all iniquity ; let my transgression be 
 Forgiven, and my sin covered ; impute not ini- 
 quity unto me -, blot out as a cloud my trans- 
 gressions, and as a thick cloud my sins. Oh ! 
 Purge me with hyssop, and I shall be clean ; wash 
 me, and I shall be made whiter than sm*W : I have 
 no merit to plead, but cast myself upon thy so- 
 vereign mercy in the Redeemer ; thou hast de- 
 dared thyself the Lord, gracious, merciful, long- 
 suffering, abundant in goodness and truth ; keep- 
 ing mercy for thousands, for giving iniquity, trans- 
 gression and sin : Oh ! may I experience that 
 bounty and grace that is thy very nature ? I am 
 miserable, but it is my encouragement I have to 
 do with a God of mercy : I have sinned, but 
 Christ has died. Oh ! justify me freely by thy 
 grace, through the redemption that is in Christ. 
 Lord, I plead the blood of atonement, accept 
 me in the beloved : And, O heal and sanctify 
 this sinful nature of mine 1 help me to put off 
 the old man which is corrupt, and to put on the new 
 man, which after God is created in righteousness 
 
 t 2 
 
276 OF PRAYER. [CHAP, II. 
 
 and true holiness ; create a clean heart, and re- 
 new a right spirit within me : Help me to cru- 
 cify the flesh with the affections and lusts ; that 
 the bodv of sin may be destroyed, and hence- 
 forth 1 may not serve sin : Enlighten my mind, 
 and grant me the Spirit of wisdom and revela- 
 tion in the knowledge of Christ ; Open thou 
 my eyes, that I may see wondrous things out of thy 
 law ; teach me thy statutes, and order my steps in 
 thy word ; so that I may be rilled with the know- 
 ledge of thy will, in all wisdom and spiritual 
 understanding : Subdue my will, overcome the 
 enmity thereof; cast down lofty imaginations, 
 and bring every thought into subjection to the 
 obedience of Christ; make me willing in the 
 day of thy power : help me to set my affections 
 on tilings above, and not on things on the earth : 
 Give me a faithful conscience, an heart that, 
 will smite when I do evil ; make my memory 
 ready and strong in divine things : And Oh ! 
 that it may be furnished therewith ; that the 
 word of Christ may dwell richly in me in all wis- 
 dom. Oh.! let all old things be done away, and all 
 things become new ; let the God of peace sanc- 
 tity me wholly ; grant that my whole spirit, soul 
 and body, may be preserved blameless to the 
 coming of Christ. O my God ! hear my re- 
 quests herein ; hast thou not promised thou 
 wilt give iliy holy Spirit to those who as/,- it ; I 
 plead thy promise ; be it unto iliy servant accord- 
 ing to thy word. Let thy Spirit dwell in me, as 
 a Spirit of grace ; grant me the constant supply 
 of the Spirit of Jesus Christ; furnish me with 
 all divine grace, and farther degrees thereof: 
 May I give aft diligence, and add io my faith vir- 
 tue, to virtue knowledge, to Lnoxvledge temperance, 
 to temperance patience, to patience godliness, mid 
 
SIXTT. XII.] OF PRAYER. 277 
 
 to godliness brother!// kindness, and to brotherly 
 kindness charity. Oh ! may these things be in 
 me, and abound, that I may neither be barren 
 nor unfruitful in the knowledge of the Lord 
 Jesus Christ. Grant me all the fruits and graces 
 of thy Spirit, and fulfill the work of faith, of 
 hope, of love, and of every other grace with 
 power : Help me to rlee youthful lusts ; make 
 me sober minded ; help me to put on the whole 
 armour of God, that I may stand against the 
 wiles of the devil ; may withstand in the evil 
 day, and having done all, be able to stand ; 
 keep me from the evil of this world, give me 
 that faith which will overcome it : Help me to 
 consider one thing is needful, and chuse the 
 good part, that shall not be taken from me : 
 May I seek first the kingdom of God, and the 
 righteousness thereof; and whilst so many say, 
 who will shew us any good ; let it be the con- 
 stant language of my soul, Lord, lift the light of 
 thy countenance upon me : This will put gladness 
 into my heart. Teach me my duty in all the 
 parts of it; that I may be complete in all the 
 will of God, and walk in all the statutes and or- 
 dinances of the Lord blameless. Help me to 
 discharge my duty towards my several relations, 
 whether superiors, inferiors, or equals : Help me 
 to love my neighbour as myself; to do to others 
 as I would they should do to me ; may I walk 
 uprightly, speak the truth in my heart, not 
 backbite with my tongue, nor take up a re- 
 proach against my neighbour : Clothe me with 
 humility, and give the ornament of a meek and 
 quiet spirit, and grant I may shew all meekness 
 towards all men : That I may do justice, love 
 mercy, and walk humbly with my God : Help 
 me to love my enemies, and if I have ought 
 
278 or ti'aykr. [chap. ii. 
 
 against any man, to forgive, as God for Christ's 
 sake forgivetb us ; to bless them that corse me, 
 and pray for them that despitefuily use me, that 
 I may appear to be one of the children of God; 
 who maketh his sun to shine on the evil and on 
 the good, and sendeth rain on the just and on 
 the unjust. Oh i that here I may be perfect, as 
 rai) Father in heaven is. perfect. Help me duly to 
 consider my latter end, often to think of death 
 and eternity : I would not presume of long life, 
 and talk of goods laid up for many years, of 
 pleasures and diversions for m;my years ; wheffl 
 it may be this night my soul shall be required 
 of me. Lord, teach me to number my days, to 
 hasten my preparation for dying ; and whatever 
 my hand finds to do, to do it now, without de- 
 lay, and do it with all my might ; for there is 
 no work, nor device, nor knowledge in the 
 grave, whither I am going* Oh ! that I may 
 nol trust to a death-bed repentance ; nor defer 
 the great work of religion to old age; but grant 
 I may remember my Creator in the days of my 
 youth ; 'a-hiie tfte evU days come net, nor the yea) s 
 draw nigh, when J shall say, and find, 1 have no 
 pleasure in them. Lord, all my wants are known 
 to thee, all my desire is before thee ; grant me 
 ii. v petitions, and let thy grace be sufficient for 
 in . 
 Inter- # And as thou dest require that supplications, 
 prayers, intercessions, and giving of thanks, be 
 'made for all men, which is good and acceptable 
 in the sight of God our Saviour, I would hum- 
 bly recommend the case of others to thee. 
 Shower down, O Lord, thy blessings upon the 
 inhabitants of this world : May thy ways be 
 known upon earth, and thy salvation unto all na- 
 tions. Let all the people praise thee. O Lord, \ 
 
 rcssion 
 iorotheis. 
 
iTA T. XII.] OF PRAYER. 279 
 
 let all the peoph praise Owe ; give thy Son the hea- 
 thenjbr his inheritance, and the uttermost part of 
 the earth for his possession ; bring in the fulness 
 of the Gentiles, that all Israel may be saved: 
 Look down in a special manner npon this land ; 
 be a wall of fire about us, and the glory in the 
 midst of us. Bless the king, and all in autho- 
 rity under him, that thy people may lead a quiet 
 and peaceable life in all godliness and honesty. 
 Bless the ministers of thy word ; Lord, make 
 them faithful and successful, clothe them 
 with salvation and success, thr ; thy saints 
 may shout for joy ; especially bless those under 
 whose ministry I am placed ; bless them in their 
 bodies, souls, studies and ministrations : Oh ! 
 may they come to us who hear them in the ful- 
 ness of the blessing of the gospel of Christ ; en- 
 able them always to speak the things that be- 
 come sound doctrine, and Lord help me to pro- 
 fit by their endeavours. Oh ! may 1 be one of 
 those who shall be their joy and crown of re- 
 joicing in the presence of Jesus Christ, at his 
 coming ; open my heart as thou didst Lydia's, 
 that I may attend to the things that are spoken 
 by them. Bless my parents (or family where I 
 dwell) make an hedge about them, about their 
 house, and all that they have on every side ; let 
 thy candle shine on their tabernacle ; continue 
 their life and health, and faithful endeavours 
 lor my good ; and Lord make me a comfort to 
 them : Oh ! may I be their rejoicing, may they 
 see me walking in the truth ; may I not prove 
 one of those foolish children, that is the heavi- 
 ness of his lather and mother : Bless all my re- 
 lations, friends, acquaintance ; bless them with 
 all good things, especially with all spiritual 
 blessings in Christ Jesus ; graciously pity the 
 
and slir- 
 
 reiider. 
 
 2S0 OF PRAYER, [CHAP. II. 
 
 afflicted, relieve and help them, [particularly, 
 §c.'*] succour the tempted? provide for the 
 poor, and be a present help to all in time of 
 trouble : May the grace of the Lord Jesus 
 Christ be with their spirit. 
 t The dc- t And wilt thou, O my God, accept a poor 
 dication creature that has been lying at thy foot, plead- 
 ing for mercy ? I am thine by many engage- 
 ments ; thy servant, the son of thy handmaid, 
 devoted to thee in my infancy ; I believe it was 
 a wise and good choice my parents made when 
 they chose thee for my God : I desire to stand 
 to that choice, and as I have 1 1" been often at- 
 tempting to give up myself to thee, and have pro- 
 fessed to chuse thee for my God: Lord, I would 
 do it over again, renew and confirm my choice ; 
 and with a fuller and more perfect consent 
 avouch thee as my God : Lord, to thee I resign 
 and devote nryself, soul, body, time, all I have 
 and am ; I would renounce every lust, hate 
 every false way, be thine, only, entirely, and 
 for ever thine. Accept this heart of mine, O 
 lord, dead and carnal as it 'is; thou canst 
 change it, and fit it for thy service. O come 
 and take full possession of my soul ; admit me 
 under thy protection, gather me v.ndcv thy 
 wing, let me dwell in thy secret place ; keep 
 me from the evil of this world ; help me to set 
 the Lord always before me ; be thou at my right 
 hand, and I shall not be moved : Lord, I am 
 thine, save me. 
 
 * Here mention the case of an)- you know in affliction, and 
 rrrommend it to God. 
 
 tt Tins must bo left our, or altered by those that cannot 
 truly say io. 
 
SECT. XII.] OF PRAYER. 
 
 * And now, O Lord, what wait I for? 
 
 281 
 
 my * The 
 
 hope is in thee. Let thine eyes be open unto Conclu- 
 the supplication of thy servant : Thou art the sion * 
 God that hearest prayer, and therefore I come 
 unto thee. O forgive the iniquity of my holy 
 things ; let all my thanksgivings, confessions 
 and petitions, be accepted and answered : Ac- 
 cept my acknowledgments for 
 
 [To be added at morning."] 
 the mercy of the night; 
 blessed be God I laid 
 me down and slept, and 
 thou mad est me to 
 dwell in safety ; take 
 care of me through this 
 day, fit me for all the 
 duty, work, and trials 
 of every day, and for 
 my last day. 
 
 \Tu be added at night.] 
 
 the mercy of this day ; 
 that no evil has befall- 
 en me in it. O pardon 
 the sin of the day in my 
 thoughts, words, and 
 actions; take me under 
 thy protection this 
 night : I would lay me 
 down and sleep ; do 
 thou sustain me, raise 
 me in the morning; and 
 when I awake, may I 
 be still with thee. 
 
 All which I beg in the name, and through 
 the mediation of the Lord Jesus, who has taught 
 us to pray after this manner, saying, Our Father 
 which art, &c. 
 
 I have already said, I do not intend this as a 
 stated plan, much less as a form. I cannot 
 think it advisable for the Christian always to 
 pray in this manner, in his closet ; much less in. 
 these precise words. It may, however, be use- 
 ful, as an introduction to prayer, exhibiting the 
 whole in its several parts and order ; and being 
 mostly in words of scripture, may not only direct 
 as to method, but furnish with matter and ex- 
 
5S2 of P3 ■'• [chap. tt. 
 
 pfessions ; I mean it may do so sometimes, and 
 wiih respect to some persons. Others do not 
 
 need such prescriptions and rules, and would 
 sutler by 1 lie confinement of them'; and there- 
 fore 1 add, 
 
 Vthly. That the most perfect manner of 
 prayer is very much above, not only tortus, but 
 any rides of method, and is directed arid con- 
 ducted by the present frame and bent of the 
 mind ; and so is extempore in more respects than 
 one; proceeding pro re jiata, according to par- 
 ticular occasions, without being confined to any 
 stated, prescribed words, order or matter. Some- 
 times the devout Christian dwells, and expatiates 
 upon a few 7 particulars, that his circumstances 
 point out to him, and summon his attention to, 
 and that his present frame leads him to. As 
 supply for a duty and service; now before him, 
 and which his heart is much set upon. It is not 
 enough to mention this incidentally in his peti- 
 tion ; but the main of his prayer, and often of 
 all his prayers, tor days or weeks, runs upon it. 
 It another time, help against this or that infir- 
 mity, deliverance from an eminent trial, com- 
 mands his prayer; like the Apostle, who besought 
 
 ■ Lord thrice, that the thorn in thejle.<h, the 
 
 • of S&to?i, might depart [from him, 2 Cor. 
 
 xii. 7, 8. Sometimes eminent favours in provi- 
 
 ice, outward deliverances, great enlarge- 
 ments, ce and improvement in religion, 
 draw out, and engage the affections in an extra- 
 
 linary manner, and supply the prayer for a 
 
 Table while: Not that other heads of 
 
 prayer are wholly neglected; but this is the pre- 
 
 ninant subject ; as it lids the heart, BO it in 
 
 a great measure tills (he prayer. Sometimes in- 
 
 sfon for others has the like interest and 
 
SECT. XII.] OF PRAYER. £83 
 
 stroke in our prayers. Christ seems to have a 
 special reference to his disciples, the difficulty 
 and success of their office, in the prayer he was 
 engaged in, Luke vi. 12. He Kent out into a 
 mountain to pray, and continued all night in the 
 oratory of God. It follows in the next verse, 
 that icficn it was day he called unto him his disci- 
 ples, and of them he chose twelve, w/iom also he 
 named apostles. Before he sent them forth into 
 the world, upon such an important, difficult 
 service, he recommends them to God in a night 
 of solemn prayer. His prayer, I reckon, was 
 mostly intercession ; which is sometimes the 
 case of some of his followers, of them especially, 
 that are blessed with the most abundant mea- 
 sures of the spirit of supplication, and have their 
 minds enriched with a larger portion of divine 
 zeal and love : They are not so taken up with 
 the concerns of their own souls, as to overlook 
 the concerns of others, especially the high and 
 dear interests of the church of God. The 
 apostle prayed night and day exceedingly for the 
 Thessalonians, 1 Thess. iii. 10. and remembered 
 Timothy without ceasing in his prayers night and 
 day, 2 Tim. i. 3. Many such devout interces- 
 sors there have been, and I doubt not. still are, 
 who have their hours and days of supplication 
 for the church, and for particular persons, one 
 while wrestling with God, like Monica, the mo- 
 ther of Austin, for the conversion of this or that 
 son, or ethci' relation ; another while pleading 
 for farther, special, seasonable blessings. A 
 good man used to have a stated evening every 
 week set apart, to pray for his children and fa- 
 mily ; nor was his labour in vain in the Lord. 
 
 Sometimes the faculties being more than or- 
 dinarily excited and raised, and the force of 
 
284 OF PRAYER. [("HAP. II. 
 
 them drawn out and united upon these particu- 
 lar occasions, the soul is carried upon the wings 
 
 of holy affections (I may add, often of the J! 
 Spirit) above prescribed rules, for either matter, 
 oi-.ier, or expression. It has a higher and more 
 noble furniture : Such things as might be helps 
 to others, and at other times, would be imper- 
 tinent now, not only useless, but an embarrass- 
 ment and hindrance. Several instances might 
 be given of this more devout frame of soul, and 
 of the manner in which it expresses itself. I 
 have read of a person, that under more than 
 common impressions of religion, would begin a 
 prayer, and after half a quarter, or a quarter of 
 an hour upon the knees, would fall prostrate on 
 the face, to which he found an inclination too 
 strong to be resisted ; and thus he continued in 
 the time of retirement for months, spending 
 part of the time on his knees, and part in alow 
 prostration. A soul in this posture is unques- 
 tionably above common rules ; to confine him 
 to a form would be like fettering a racer, or fas- 
 tening the mountain ea_>le to a log of wood. 
 The voice is here sometimes wholly suppressed; 
 there are many silent parentheses with sighs, 
 groans, and tears ; which are so far from inter- 
 rupting the prayer, that they carry it on with 
 the Greatest vigour and life. And this reckon 
 an higher form of devotion, and the most per- 
 fect manner* of prayer in ike Oratory. 
 
 I cannot, I confess, agree with a learned person, 
 the late author of the Religion of Nature, Having 
 endeavoured to prove it better to pronounce a 
 prayer, than only to think it over, since the 
 • r. 123. very sound of the words affects us ; he adds *, 
 " It being found that we must make use of 
 
SECT. XIT.] OF PRAYER. 28; 
 
 words, it cannot be denied that we ought to 
 use the best and properest we can. This can- 
 not be done in extemporaneous effusions, and 
 therefore there must be forms premeditated, 
 the best we are capable of making or procur- 
 ing, if we would worship God to the best of 
 
 our capacity . Every thing ought to be 
 
 expressed with method, in phrases that are 
 grave and pointing, and with such a true elo- 
 " quence, as engages all our attention, and re- 
 " presents our deepest sense without affectation, 
 " or needless repetitions. These considerations 
 " have caused me many times to wonder at 
 " those men, who dispute against preconceived 
 " forms of prayer. They who talk so much of 
 " the spirit of prayer, seem to know but little 
 *• of it." So common is it for the greatest men, 
 masters of reasoning and demonstration, in 
 things they have been conversant with, to talk 
 at random in things they know not, and have 
 never tried. Devout minds, often at least, need 
 not words grave and pointing to excite their af- 
 fections ; they bring their affections with them 
 to the duty, and these will command words as 
 proper as is necessary : Or if their affections are 
 to be excited and kindled in the duty, it is from 
 something higher and more divine than fine 
 phrases. Not to say that the art of words, and 
 the sound in pronouncing them, which this gen- 
 tleman thinks an advantage in secret prayer, 
 only tends to excite, what has been so often 
 condemned as mechanical affection. In short, 
 some may need the help of forms, rules of me- 
 thod, and a supply of matter ; others are above 
 them. And I apprehend, the most divine man- 
 ner of prayer has least of these things in it. I 
 beg leave to subjoin a passage or two from a 
 
the Soul 
 of Man, 
 p. ."7. 
 
 286 OF PRAYER. [CHAP. II. 
 
 * Life of learned * bishop. " As there is one sort of 
 1 prayer, wherein we make use of the voice, 
 which is necessary in public, and may some- 
 times have its own advantages in private ; 
 and another wherein, though we utter no 
 sound, yet we conceive the expressions, and 
 form the words, as it were, in our minds ; so 
 there is a third and more sublime kind of 
 pray or, wherein the soul takes an higher 
 flight ; and having collected all its forces by 
 long and serious meditation, it darteth ilself, 
 if I may so speak, towards God in sighs and 
 groans, and thoughts, too big for expression : 
 As when, after a dcen contemplation of the 
 divine periections, appearing in all his WO 
 of wonder, it addresseth itself to him in the 
 profbundest adoration of his majesty and glo- 
 ry : Or, when after sad reflections on its vile- 
 ness and miscarriages, it prostrates itself be- 
 fore him, with the greatest confusion and 
 sorrow, not daring to hit up its eyes, to utter 
 one word in his presence : Or, when having 
 well considered the beauty of holiness, and 
 the unspeakable felicity of those that are truly 
 good, it. panteth after God, and sendeth up 
 such vigorous and ardent desires, as no words 
 can sufficiently express. This mental prayer 
 all other the most effectual to purity the 
 soul, and may be termed the great secret of 
 tion, and one of the most powerful in- 
 ncrits «>f the divine life ; and it may he, 
 the apostle hath a peculiar respect unto 
 when lie saitli, thai the Spirit helpeth oirrh/fir- 
 mities, making h groatw gs 
 
 that cannot he uttered} or as the original u 
 bear, thai cannot be worded. A few of these 
 inward aspirations will do more than a great 
 
SECT. XII.] OF PRAYER. 28 7 
 
 " many fluent and melting expressions.'" I 
 mention this not as the common attainment of 
 Christians (though it is attainable, and what 
 some have, at times, attained) ; but as an in- 
 stance of the more sublime, perfect devotions, 
 transcending not only forms, but all rules, which 
 yet ordinarily, and to some may have their use. 
 
 8thly. Whatever variety there may be in the 
 matter, method, and external manner of prayer, 
 all true, acceptable, successful prayer is per- 
 formed by the assistance and influence of the 
 Holy Spirit. His concern and interest in this? 
 duty is expressed in several scriptures, and im- 
 plied in more. As Rom, hi. 26. Gal. iv. 6. Eph, 
 vi. 1 8. Jade xx. 1 know some interpret these 
 texts so as to leave the present church little or 
 no interest in them, placing the help of the Spi- 
 rit in prayer, here spoken of, among the Cha- 
 rismata^ or extraordinary gifts of the primitive 
 church ; and that were peculiar to the age of 
 inspiration : But I am persuaded these exposi- 
 tors will rind a large body of Christians pleading 
 against them, not only from the laws of inter- 
 pretation, but from their own experience, and 
 that as long as the church endures. The remark 
 of an ingenious writer is not impertinent here. 
 " * That the gift of prayer is not expressed B Wottfe 
 " among the extraordinary gifts, either Joel ii. Guide to 
 " or Acts ii. where the prophecy of Joel is ac- Pra y c _ r » 
 " complished : Nor is it mentioned particularly^' '^ 
 " in the epistles of St. Paul, among the mira- 
 " culous gifts of the Holy Spirit, in those places 
 " where they are enumerated ; indeed the gilt 
 " of prayer in an unknown tongue, seems to be 
 <; spoken of, 1 Cor, xiv. but that refers to the 
 " gift of tongues rather than to the gift of pray - 
 " er. And it is not unlikely that the omission 
 
283 OF TRAYLR. [CHAI\ II. 
 
 " of the gift of prayer (or praying in the Spirit) 
 " in those texts, where the extraordinary gifts 
 " are reckoned up, was with design to intimate, 
 " this is none of them." Nor do I think what, 
 he adds (p. 177.) groundless. " I confess," 
 saith he, " the Holy Spirit hath been, in a great 
 " measure, so long departed from his churches, 
 " that we are tempted to think all his operations 
 •* in prayer, preaching, 8$c. belong only to the 
 " first ages of Christianity: And it was from 
 " this absence of the Spirit that men proceeded 
 " to invent various methods to supply the want 
 " of Him in prayer, by pater nosters, beads, Uta- 
 " riies, &c. and other forms, some good, some* 
 tC bad ; to which they confined the churches to 
 6 * keep up the form of worship, and the atten- 
 " tion of the people." When the Shechinah of 
 the Spirit, the inward beauty, strength, and 
 glory of the church was in a great measure 
 withdrawn, men substituted an image in its 
 room to supply its place. The learned Selden 
 * in Eun- undertakes to prove *, that the Jews had no 
 chii Ahx- forms of piayer before Ezra's time, and that he, 
 md.Orig. and the elders with him, composed them a 
 V- iJ > 1J, ibrm, consisting of eighteen benedictions. Not 
 cim I discern any tolerable evidence of the use 
 of forms in the first ages of the Christian church, 
 till after the apostacy began, and the glory, the 
 holy Paraclete, had, in a great degree, departed 
 from Israel. 
 
 But I am not here to run into a controversy ; 
 nor would 1 be thought to insinuate that the 
 divine Spirit doth never afford his assistance in 
 the use of forms, I am far from thinking so. I 
 believe all good men pray by the Spirit more or 
 iess, whether with or without forms ; and that 
 some have more of the Spirit mtk farms, than 
 
SECT. XII.] OF PRAYER. 289 
 
 others xcith out them (though I reckon this help, 
 if attended to, would ordinarily set Christians 
 abovte them). What I am pleading for at pre- 
 sent is, that there is an assistance of the Spirit 
 to be exDccted in the duty of prayer ; that this 
 is necessary, and that it should be the endea- 
 vour of good men to secure it in all their addres- 
 ses to God. Wherein it lies, how it may be 
 discerned, the different measure of it to different 
 persons, or to the same persons at different 
 times, with other things which concern the full 
 explication of the subject, must not now be in- 
 quired into. I shall only just touch a few par- 
 ticulars with reference to it (the Spirit's help in 
 prayer) without enlargement. 
 
 1st. He prescribes the rules and laws of prayer, 
 furnishes us with our rubric, as I may express it. 
 
 2diy.The Holy Spirit works in us those graces, 
 and that temper of mind, by which we answer 
 our rule in some measure : He is the author of 
 the faith, love, humility, repentance, charity, 
 resignation, dependence, and importunity, and 
 all the gracious dispositions he requires in pray- 
 er : He has indited the rule of prayer, and he 
 sets the heart to it, forms it to a correspondence 
 therewith. 
 
 3dly. He stirs up the gift of God in us, ex- 
 cites his own graces, and helps us to exercise 
 them suitably to the subject before us, the dif- 
 ferent matter of our prayer. This is so well 
 represented by good Dr. Watts, that I shall 
 borrow a paragraph from him, and therein ex- 
 press my own sense. " * He spiritualizes our*Guida 
 " natural affections, and fixes them on proper to Pray- 
 " objects, and enlarges and enlightens their na-^'^ 1 ^' 
 £t rural activity. When sin is recollected, he 
 " awakens anger, shame, and sorrow ; when 
 
 u 
 
290 or PHAYEft. [CHAP. II. 
 
 " God is represented to the mind in his glory 
 " and justice, he overspreads the soul with holy 
 " awe and humble fear. When the Lord Jesus 
 " and his redemption are upon the thoughts, 
 " the Holy Spirit warms and raises our desire 
 " and love. We are in ourselves cold and dead 
 " to spiritual things ; he makes us lively in 
 " prayer, and holds us to the work ; he Begets 
 " holy reverence of God, while we adore him ; 
 " he works in us delight in God, and lonmnu 
 
 > ' OCT 
 
 if desires after him ; fervency and importunit v 
 " in our petitions for spiritual mercies ; sub- 
 " mission and resignation to the will of God in 
 " temporal things ; faith in our Lord Jesus 
 " Christ, and hope in the promises of the gos- 
 " pel, while we plead with God for an answer 
 " to our prayers. He also fills us with holy joy 
 " and exultation in God, while we recollect in 
 " prayer his glories, or his benefits, and awak- 
 t; ens all the springs of thanksgiving." In short, 
 he sauctifieth both heart and frame ; by the first 
 work he gives the fundamental, habitual princi- 
 ples of prayer, and by the other, a present dis- 
 position and fitness for it. We know hot what to 
 pray Jbr as ice ought, but the Spirit helpclh our 
 infirmities, Rom. yiii. 26. 
 
 4thly. The Spirit's assistance, especially in 
 the actual performance of the duty, is with 
 great variety : Some have less measures of pray- 
 ing graces from him, as a spirit of sanctification, 
 than others ; and less of his concurrence and 
 excitation w lien engaged in prayer. Oftentimes 
 his assistance is in a calm, even way, without 
 remarkable improvement and alteration of 
 frame; so that his operations are not easily dis- 
 tinguished from the operations of our own facul- 
 ties, with which they ate always in conjunction. 
 
SECT. XII.] OF PRAYER. 291 
 
 which, it may be, is the more common case of 
 Christians. Sometimes he assists in a more emi- 
 nent, sensible manner, helps our infirmities, and 
 makes intercession for us with groanings, that 
 cannot be uttered. He elevates the mind, fixes 
 the attention, draws out the affections, and 
 gives that freedom and enlargement of soul, 
 that sets us quite above ourselves at other times. 
 And when this more special assistance is afford- 
 ed, it generally brings its own evidence along 
 with it ; as we are conscious to, and feel the 
 acts of our own minds, so we cannot but per- 
 ceive the different modes of them, all their im- 
 provements and degrees of perfection. Nor do 
 X question but some devout persons know as 
 certainly that God is sometimes present by his 
 Spirit, and at other times absent, as they know 
 the sun shines, when they see its light, and en- 
 joy its influence. They know it by inward per- 
 ception and sensation ; which, though it cannot 
 be explained to strangers, is certain to them- 
 selves. Sometimes the Spirit directs to the mat- 
 ter of prayer, not only teaching us in general 
 what thing we ought, in our stated addresses, 
 to pray for, but leading us to insist on particular 
 blessings, as specially adapted to our present 
 case ; or to such duties and difficulties as lie be- 
 fore us in providence ; which, though we do not 
 foresee, the intercessor in the heart doth, and 
 hereby puts us upon laying in provision against 
 the day of trial ; when we also better know the 
 mind and meaning of the Spirit in such excita- 
 tions, and see how seasonable the importunity 
 was we were led to. If any call this enthusiasm, 
 §c. I can bear their censures ; but shall not be 
 ashamed to own and plead for what I take to be 
 matter, not only of certain and solid experience, 
 u2 
 
2 92 OF PRAYER. [CHAP. II. 
 
 but of considerable importance, because there 
 arc found some, that know nothing of such 
 tilings, and despise them. 
 
 Stilly. The general and common effect of 
 the Spirit's assistance in prayer, is the accept- 
 able and prof table performance of the duty. 
 Without those graces he is the author of, we 
 cannot pray to any purpose (i. e.) without 
 faith, humility, repentance, upright intention, 
 &c. and without the actuating them by his 
 present influence, our prayers will, in a great 
 measure, be dull and formal, though I do not 
 say hypocritical^ and altogether in vain. The 
 effect of the higher assistance mentioned, is a 
 divine ability for the duty, solemnity and se- 
 riousness of frame ; inward comfort, and often 
 holy joy and triumph of soul. This is what 
 good men, especially the more devout, some- 
 times have, but not always. Few or none, I 
 believe; ean pretend to it : They are never des- 
 titute ot the Spirit's help, so far as to want all 
 praying graces in the habit ; but they fhav 
 want his more speeial, immediate assistance and 
 influence ; so that the work goes heavily on ; 
 their chariot wheels are taken off; they find 
 and feel themselves under disability, in part ; 
 
 d that they cannot so forth as at other 
 
 r- 
 
 limes : And though I am far from thinking the 
 obligation to the duty now ceases, and that 
 they ought not, or need not pray ; yet Un- 
 questionably, whilst in these circumstances, 
 the service will be low and human, have little. 
 of Odd in it, and consequently little life and 
 comfort. 
 
 How to attain ffte actual concurrence and 
 assistance of the Spirit:, in the discharge of the 
 duty of prayer ; how to preserve it, improve ft, 
 
rrr xn.] of prayer. 293 
 
 and recover it when lost, and the like, are 
 questions that well deserve consideration, but 
 must not here be meddled with. Nor must I 
 further enlarge, but leave these hints with the 
 reader, which I hope will appear to hiin of too 
 great moment to be quite neglected. As we 
 are to pray always, with all prayer and sup- 
 plication, so always in the Spirit, Eph. vi. 1 8. 
 This we should endeavour: Our infirmities 
 will be the fewer and less, and the less pre- 
 judicial, if the Spirit help them. Let us look 
 up to God lor his Spirit, as for other pur- 
 poses, so to assist us in our constant devotions, 
 supplying us for them, and conducting us 
 through them. The more we depend on the 
 intercessor within our own hearts, and the 
 intercessor above, before the throne, the bet- 
 ter we shall succeed in our supplications. Let 
 us therefore wait for the promise of the father, 
 and often plead it, Luke ix. 13. Tliat he will 
 give the Holy Spirit to them thai ask him. 
 
 I might enforce this branch of closet religion 
 with a great many arguments ; but the reader, 
 that has been tired with so many long discourses 
 already, will excuse the omission of them. I 
 must refer him to such authors as professedly, 
 and at large, treat on the subject ; and if he 
 be serious and experienced, I may refer him to 
 his own heart, which can sav so much in behalf 
 of this exercise, that he will not easily be pre- 
 vailed with by any temptations to neglect it. 
 
 It is a part of that homage every reasonable 
 creature owes to God ; an expression of our 
 dependence upon him, and obligations to him; 
 and as performed in secret, is a direct acknow- 
 ledgment of his omniscience and omnipresence, 
 and thereby gives him the honour of those per- 
 fections. It is a law and duty of natural feli- 
 
294« of rnviVAi. [ciiAr. n. 
 
 gion, arising out of lhc principle of nature, 
 and necessarily resulting from the relation we 
 
 stand in to God, as the author and maintainer of 
 our beings, and the fountain of all our com- 
 forts ; and therefore is not so much enacted 
 and appointed in scripture, as supposed there ; 
 which yet frequently mentions it, and pre- 
 scribes rules concerning it. It is recommended 
 to us by many great and eminent examples ; 
 as that of the Lord and High Priest of our 
 profession, Luke vi. 1 2. Mark i. 35 ; of Da- 
 vid, Psal. lv. 17 ; of Daniel, chap. vi. 10. To 
 which I might add a cloud of witnesses ; in- 
 deed all that have gone to heaven, or are in the 
 way to it : Could we peruse the register of the 
 faithful, from the beginning of time, it would 
 be found an eminent stroke in their character, 
 that they were men of prayer, and had the spirit 
 of supplication. The angel, in John's vision, of- 
 fered incense with the prayers of all saints, Ite- 
 velat. viii. 3. All the saints deal in prayers, 
 and pray tcith all prayer and supplication, Eph. 
 vi. 18. Secret, as well as other kind of prayer, 
 and generally most of all with that. The prin- 
 ciple of divine life often, Jirst, exerts itself in 
 solemn, serious prayer, Ads ix. 11. and it con- 
 stantly works the same way, and directs the 
 eyes upwards to the throne of God, till the 
 soul is safely lodged in heaven. The spirit of 
 grace is also a spirit of supplication, Zac. 
 xii. 10. 
 
 I might observe, that the occasions of the 
 Christian require his constant attendance to this 
 duty. Some have thought one reason why our 
 Lord, v. hen he prayed, withdrew from his 
 disciples, and prayed alone, Mas because his 
 case and theirs so much differed, that the saim- 
 strain of devotion would not suit both, lie 
 
SECT. XII.] OF PRAYER. 29J 
 
 had some tilings to ask, they could not join in ; 
 and it is likely, some things to say it was not 
 lit they should hear ; and therefore lie retired 
 tor prayer, Mark i. 35. Matt. xiv. 23. It is so 
 with the Christian : He has necessities, com- 
 plaints, many cases to lay before God, that are 
 not proper for the cognizance of the dearest 
 friends on earth. Here he may unbosom him- 
 self with a fervour and freedom, that public 
 prayer doth not admit of. The devout know 
 what I mean, and certainly he must be but a 
 poor Christian that knows nothing of it. It is 
 one of the most necessary instruments of reli- 
 gion ; it helps us to use our spiritual armour, 
 and contributes not a little to our success in our 
 warfare, EpJi. vi. 18. compared with the con- 
 text. It derives strength and ability from 
 above, for the performance of other duties, and 
 communicates life and vigour to them. I reckon 
 it matter of common experience among good 
 men, that they find themselves more or less 
 disposed, and fit for their respective duties and 
 services, according as their diligence, constancy, 
 and seriousness in secret prayer, is more or less. 
 No other prayer, or kind of devotion can sup- 
 ply the want of this, or indeed well subsist 
 without it. It opens heaven, and draws down 
 the choicest blessings. The' answers of secret 
 prayer, which devout souls can attest, some in 
 a common way, some extraordinary, would fill 
 a volume. To conclude, it is a means of the 
 purest, sublimest pleasures, we are capable of 
 in this life. Thousands experience this ; have 
 that access to God, and intercourse with him 
 in their secret devotions ; feel that inward com- 
 posure, gladness, and triumph of soul, especi- 
 ally in their best frames, that all the gratifica- 
 
296 OP PRAYER. [CHAP. II. 
 
 tions of the sensualist are . What shall I 
 
 say? sordid and vile compared therewith. It is 
 indeed a disgrace to make any comparison. 
 
 Reader, live no longer a stranger to thy own 
 truest interest, happiness and comfort : Let no- 
 thing keep thee out of thy closet, and oil* thy 
 knees. Prayer is our best weapon, and greatest 
 consolation in all our troubles ; the defence and 
 retreat of the soul in the time of danger : Dai id 
 found it so in the particular difficulties he com- 
 plains of, Psal. cix. 4. For my lore, they are my 
 adversaries ; hat I five myself to prayer, hi 
 short, prayer is our best employment, suitable 
 and necessary in every state and condition, 
 and should have a large place in our daily, 
 constant devotion. As praise is the predomi- 
 nant, peculiar work of the church in heaven, 
 prayer seems to be so of ihe church on earth. 
 Let us therefore attend to it, be stedfast, and 
 always abound in this work of the Lord ; enter 
 into our closet, and pray to our father who is in 
 secret, and oitr father \cko seeih in secret, icill 
 reward us openly, Matt. vi. 6. 
 
 SECT. XIII. 
 
 Of Psalmody, as, n Duty of the Clost t or 
 Oratory. 
 
 5thly. I know not how to close the subject 
 about the duties of retirement, without men- 
 tioning an exercise, which, how unusual soever 
 it may be, yet 1 cannot think it unsuitable to 
 
SECT. XIII.] OF PSALMODY. 297 
 
 the closet, viz. Psalmody. I mean by Psal- 
 mody, the singing of Psalms ; not aloud, for 
 that cannot become retirement and secrecy : 
 Nor yet is it merely mental singing that I in- 
 tend ; but singing with the voice, a low, sup- 
 pressed voice, by which we may go through 
 all the notes of a tune with as much advantage 
 as if we sung never so loud, as any one may be 
 convinced that will make the experiment. We 
 may either make use of the Psalms of David, 
 or Hymns of human composure ; or sometimes 
 the one, and sometimes the other, as we find 
 the matter of either most suitable to our pre- 
 sent case, circumstances and frame. 
 
 The duty needs no explication ; and as I de- 
 sign little more than a bare proposal of it, I 
 shall neither offer directions to assist the prac- 
 tice of it, nor enlarge on motives to enforce it. 
 It comes recommended to us by the example of 
 the first professors of the Christian religion, and 
 obtained very much at a time, when the Zealand 
 devotion of the church were warmest. We 
 find Paid and Silas hymnizing and solacing 
 themselves with psalmody in secret, when a 
 prison was their Oratory, Acts xvi. 25. Indeed 
 psalmody was the great entertainment of Che 
 devout in the primitive church. Many of them 
 committed the whole psalter to heart ; and 
 instead of 2aUnxa: «J^-, the devil's songs, as 
 St. Chrysostom calls them, such as infect the 
 mind and imagination, they employed them- 
 selves in reciting spiritual hymns and divine 
 composures, which tended to purify and im- 
 prove the mind. Socrates* saith of Theua'osi us* Cave's 
 the younger, that he could exactly repeat the iviiumve 
 holy scripture, and that rising early every Cl ) , sn ' ,u 
 morning, he used to sing praises to God. And"' ~~' )b ' 
 
298 OF PSALMODY. [CHAP. It 
 
 Jerome speaking of 'Bethlehem, whore he lived, 
 and which he so much extols in his letter to 
 Marcella, saith, you could not go into the field, 
 but you would hear the ploughman at his hal- 
 lelujahs, the mower at his hymns, and the vine- 
 dresser singing David's psalms* Clemens Alex- 
 undrinus recommends psalms and hymns, as 
 proper before we go to bed. Many more testi- 
 monies might be produced to the same pur- 
 *P rc f t() pose. Psalmody, saiih })r. Hammond*, made 
 Pan.ph. up a very great part of the Christian's devo- 
 on Psal. tions, both in the public assembly, and more 
 privately in the family, in their retirements in the 
 closet, and in their waking beds. 
 
 How great the advantage of the exercise 
 would be, I had rather your experience should 
 tell you than any discourse of mine. I have 
 mentioned it with a desire, that the reader 
 would make trial, if he be yet unacquainted 
 with it. We are exhorted to be filled with the 
 spirit, speaking to ourselves in psalms, and hymns, 
 and spiritual songs, making melody in our hearts 
 unto the Lord, Ephes. v. 18, 19. We should 
 speak to ourselves, when alone, in psalms and 
 hymns, exciting and stirring up divine affec- 
 tions thereby ; we should often do it at other 
 times, and especially in our Oratory, making 
 the exercise a stated part of our devotion there. 
 We may sometimes sing the psalm we have 
 been reading, and bestowing reflections upon ; 
 or any other psalm or hymn that we think more 
 suitable: Nor shall we want proper matter to 
 supply our devotion, when we have been a little 
 accustomed to the Service. The profit and 
 pleasure of it will be exceeding great. Jt tends 
 to refresh the mind in the midst of other work ; 
 to continue and exalt the affections already 
 
SECT. XIII.] OF PSALMODY. 299 
 
 kindled; and to raise them if tliey are flat and 
 low. It is a proper way of giving vent to pious 
 affections, James v. 13. and equally useful to 
 compose and cheer, when under dejection. 
 It is an excellent intercourse with God ; and, 
 in a word, a good preparation for the higher 
 state of religion above, in which gratulation 
 and praise is a main ingredient : But I leave 
 these hints with the reader without farther 
 arguing. His practice will be the best appli- 
 cation and improvement of them. 
 
 What place and order psalmody should have 
 in secret devotion, I shall not take upon me 
 to determine. Every one here may judge and 
 chuse as he finds most expedient. You may 
 begin with singing, or end with it ; use it be- 
 fore or after reading or examination, $p. vary- 
 ing the order as you find best. 
 
 And thus I have gone through the several 
 parts of closet devotion, and have given an 
 account of the exercises in which we should be 
 employed in our Oratory, viz. reading the holy 
 scripture, meditation, examination, prayer, and 
 psalmody. It will be thought, it may be, I have 
 been too long upon some heads, and too short 
 upon others ; but as this is not the only, nor 
 greatest fault in the performance, I must leave 
 all to the reader's candour. 
 
300 
 
 CHAP. III. 
 
 Of the Time of Retirement. Whether there 
 be any special hours of devotion that may 
 be reckoned sacred, or canonical hours : 
 Hon often n>e are to pray, <Scc. Whether 
 ne are obliged to go through all the work 
 that has been mentioned, ever)/ time ue 
 retire. 
 
 III. 1 proceed to consider the Times of Re- 
 tirement, or seasons of closet devotion, when 
 we are to enter into our Oratory and converse 
 with Clod in the. manner prescribed. Concern- 
 ing which I shall remark the following parti- 
 culars. 
 
 1st. I do not apprehend there are any hours 
 appointed by God for devotions, and that are 
 divinely canonical ; no precise hour, or hours in 
 the day set apart by God for this service ; so 
 that it is expected from us we should retire at 
 that time rather than any other ; much less any 
 sacred hours, when our devotion will be more 
 acceptable than at any other time. The Jews, 
 it is granted, had their hours of prayer. Three 
 of these we find mentioned in scripture. One 
 at ihe third hour, or nine o'clock ; another at 
 the sixth hour, or twelve o'clock. Peter, a 
 is// convert, who had been usjjd to their 
 times of devotion, retired to his Oratory at 
 same hour. dcU x. 9. lie went up to tht 
 
SF.CT. XT] I.] OF THIS TIME, &C. 301 
 
 house-fop to pray about the sixth hour. Another 
 hour or prayer was the time of their evening 
 sacrifice, about three o'clock in the afternoon. 
 Peter and John went up to the temple to pray 
 about the hour of prayer, being the ninth hoar, 
 Acts iii. 1. David seems to refer to these hours 
 of devotion in his practice, Psal. lv. 17. Even- 
 ing, morning, and at noon trill I pray. As also 
 Daniel, chap. vi. 10. " The ancient custom, 
 " saitti Drusius, was to pray thrice a day ; at 
 " the third, sixth, and ninth hour. The third 
 " answers our nine in the morning ; the sixth 
 Ci our twelve at noon ; and the ninth our three 
 " in the afternoon." Whence Tertullian * hav-* Lib. de 
 irig premised that there is no time limited, but J( -' un - 
 that Christians are at liberty to pray every where, Cii ^' l 
 and at all times, adds, " Yet tliese hours, as 
 " tliey were the most remarkable in human 
 " affairs, dividing the day, distinguishing bu- 
 •' siness, and made known by public sound, so 
 " they were the more solemn for devotion." 
 
 What the original, antiquity, and reason of 
 these hours were, are questions not now to be 
 discussed. The Jezcs pretended to derive them 
 from the Patriarchs. The third hour, saith R. 
 Menachem, was set apart by Abraham, the sixth 
 by Isaac, and the ninth by Jacob, which I sup- 
 pose, stands upon the same evidence with many 
 others of their traditions, (viz.) their own ima- 
 gination. Nor is it certain what gave rise to 
 that practice. It is probable, two of these 
 prayer-seasons were chose as being the hours 
 of sacrificing. The Jews used to pray towards 
 Jerusalem wherever they were, 1 Kings viii. 29. 
 S58. 48. so Daniel, chap. vi. 10. And as they 
 prayed towards the solemn place of worship to 
 note, it may be, among other things, their ac- 
 
302 OF THE TIME [CHAP. III. 
 
 knowledgment of, and communion with the 
 God that was there worshipped, and with his 
 worshippers ; so they would pray at the time 
 when a very solemn part of the daily stated 
 worship, the morning anci evening sacrifice was 
 performed ; looking upon these as the moltta 
 tempora Jandi, the more auspicious favourable 
 seasons of addressing heaven. 
 
 The like practice was afterwards taken up hi 
 the Christian church, from an humour that pretty 
 early prevailed, of modelling their worship ac- 
 cording to the manner of the Jewish church. We 
 have frequent mention among the primitive 
 writers of the hours of prayer, which at length 
 were multiplied and diversified according as their 
 inclinations led them ; some making six, others 
 Seven of these canonical hours ; which are not 
 only accounted sacred by the Romanists, but 
 KaVe been had in veneration bysome Protestants, 
 who have wrote books to accommodate the de- 
 votion of them. The more common distribution 
 arid order of them is this *, (l) The matins, or 
 
 * They tint would sec a particular account of the canonical 
 hours, may con<u\iJofinsvn'i£ Collection 6'f Ecclesiastical LawV, 
 Part l,&c. the" Exceptions of Evghbrihf\ 231 w'tiere the severi 
 
 IS\iia\e^ arc u-ckoned up. " The lirst is the iiociui'imI Synaxis: 
 " the second is at the lost hour of the day ; the third is at 
 " what we call the third hour; the fourth at tin- sixth ; ;he 
 '* tiiil, ;.t tlie ninth ; the sixth Sjtiaxis",is in the evening; the 
 " sevVmh we call Compline. These srWn Synaxes we ought 
 " daily to offer to God with great concern for ourselves, and 
 " tor. all Christian people (as the psalmist tesiiiies, when he 
 '* saitii, stven tin' is a day "di/l I praist //tee, ktcttuse vf' thy 
 " figfttrtAis jiiHgrnen/.s), and not to omit masses, Sfc" The 
 tr:u>-l;itor observes thi.se hours were gradually introduced; 
 that CI. Al. mentions only tlie third, sixth, a. id ninth hours ; 
 that die Compline was not Added till long alter. Consult also 
 I he Appendix to Dr, lhchs'% Letters. 
 
SECT- XIII.] Oi RETIREMENT. 303 
 
 morning prayer. (2.) The prayer of the third 
 hour, or nine o'clock. (Si) The sixth hour, or 
 twelve o'clock. (4.) The ninth hour, or three 
 o'clock. (5.) The vespers, or evening prayer. 
 (6.) The compliment, or finishing prayer, to be 
 said just before going to bed. So that they had 
 six canonical hours, or five and a concluding 
 collect ; though indeed it was pretty usual to 
 make them seven. 
 
 I need not stand to argue with impartial men, 
 that all this is an arbitrary service, and can 
 plead no higher authority than what we call 
 ecclesiastical ; nor can I look upon it any thing 
 else than one of the common shifts to keep up 
 something of the form of devotion, when the 
 spirit of it was very much lost out of the church. 
 If it be said, the Jercs had their stated canonical 
 hours ; I answer, they used to pray while their 
 sacrifices were offered, J Alice i. 10. The people 
 that attended the temple worship, prayed with- 
 out at that time, and they might think it of ad- 
 vantage to pray at the same time elsewhere ; 
 which probably might be one reason of observ- 
 ing those hours. Nor is it any wonder that 
 such converts as immediately passed out of the 
 Jeidsh into the Christian church, should retain 
 the custom they had been used to, as Peter and 
 John, at least for a time ; but that such restric- 
 tions were to continue under that ffosnel we 
 have no intimation. Dr. Whitby % remark* is*OnActs 
 not impertinent here. " As their ( Peter anc} '"• *• 
 " John) going to the temple, is no precedent 
 " for us Christians to perform our private devo- 
 " tions in the church, which by our Lord's di- 
 " rections, we rather are to do entering into our 
 " closets; Gcd not being so present in our 
 " churches,, as in a place of his perpetual and 
 
304 OF THE TIME [CHAP. III. 
 
 <c glorious residence, as lie was in the taber- 
 " nacle and temple; so neither is their observa- 
 
 " tion of these hours of prayer, any warrant for 
 " our institution of canonical hours of prayer, 
 " much less an evidence that the apostles, by 
 " going thither, did institute these canonical 
 " hours, as Hqromus fancies." 
 
 The reasons some give for these canonical 
 hours, and particularly for the number seven, 
 which many have a very great fondness for, are 
 peculiar ; and though not very edifying, nor, 
 some may think, very suitable to my discourse, 
 vet as they here fall directly in my way, I shall 
 insert them, and that from a Protestant minister, 
 where they stand without any censure, Dr. Uic/.s 
 * Appen-| mean.* " Concerning the number of the cano- 
 diN win* ft rj] - ca { h OU rs^> saitft he, " the several authors 
 ' differ who write about them. Some fix upon 
 the number three, dividing the night and the 
 day, eaeii of them into tour distinct offices, 
 but the generality of the fathers rafcher chuse 
 number seven, grounding their choice 
 • i the words of holy David, Psal. cxix. 1G4. 
 S-.vcn times a-day do I jtraise thee because qf 
 iky rig]iteou$ judgments* And that authority 
 of David, who being a king, and much of Ids 
 time taken up in the regal administration, and 
 yet reserved so great a part of it for the ser- 
 vice of God, is not the only thing urged to 
 countenance to this number ; but there 
 arc iikcv.re several other reasons alleged 
 from scripture, as that of the prophet Isaiah, 
 chap. 21. wherein arc pointed out the 
 sever, gifts of the Holy Ghost. (1.) The 
 Spirit of Wisdom. (-•) And, Understanding. 
 : The Spirit of' Counsel. (4.) And ghostly 
 Strength. (5.) The Spirit of Knowledge. 
 
SECT. XIII.] OF RETIREMENT. 305 
 
 "' (6.) And Piety. (7.) The Spirit cf an holy 
 " and godly fear. And onr old adversary takes 
 " unto him seven other spirits wickeder than 
 " himself, Matt. xii. 45. Luke xi. 26. against 
 " whom we shall not he able to prevail without 
 " the sevenfold grace of the Holy Spirit. There- 
 " fore in order to obtain this sevenfold grace > 
 " the church has appointed that men should 
 " offer up a sevenfold sacrifice of praise to God. 
 " Farthermore, Prov. xxiv. 16. it is said, A 
 " just man Jalleih seven times a-day, and riseth 
 " again. There are likewise seven deadly sins 
 t; and abominations, Prov. xxvii. 25. Where- 
 tc fore if any one would not fall into them, or 
 " Inning fallen into them would recover liim- 
 " self, he must praise God, and beg pardon 
 " seven times. Our Saviour has comprehended 
 " the Lord's Prayer in seven petitions, and 
 " God Almighty finished his works which he 
 " created in seven days. These seven hours are 
 " also said to be represented by the seven trum- 
 " pets, at the sound whereof the walls of Jeri- 
 c: cho fell down, Josh. vi. and by the seven asper- 
 " sions or sprinklings, Lev. 14. 51. To these 
 " we may add the seven stars, seven churches, 
 " and seven golden candlesticks, Revelat. i. 
 * c And in this point w§ may receive far- 
 " ther information from several of the fathers : 
 " As St. Basil, Gregory Nazianzcn, St. Austin, 
 " St. Hierom, &c." The reader will excuse, I 
 hope, this ramble. I cannot but wonder, I con- 
 fess, so learned a man should produce such rea- 
 sons to support a practice he is zealous for, when 
 indeed they only serve to disgrace it. What I 
 am saying is, that under the gospel there are no 
 particular hours every day, sacred to devotions j 
 no precise hours in which we are obliged to at- 
 
 x 
 
iJOG OF THE TIME. £tTIAP. Jti. 
 
 tend the duties of the Oratory : God has not 
 obliged us to any, and men have no authority to 
 do it. Here every Christian is to he left to his 
 own liberty and clioiee. 
 
 2dly. As God has not appointed the precise 
 hours and time of devotion every day, so neither 
 has he told us how often in the day we should 
 retire tor devotion. Wlien thou prayest, saith 
 Christ, enter into thy closet, &c. Matt. vi. (J. He 
 doth not say how often we must pray, only re- 
 quires that whenever we pray, we proceed in 
 that manner. Indeed as to the time, length,, 
 and other circumstances of devotion, a great 
 deal is left under the gospel, to Christian pru- 
 dence and zeal. As in the tree-will offerings 
 under the law, the manner of them was regu- 
 lated, hut the number of them Was not deter- 
 mined : So it is with respect to the frequency of 
 our devotions ; it is expected and required that. 
 we pray, and it is appointed how we must pray ; 
 but when and how often is not prescribed. Here 
 our necessities, occasions, love and zeal must 
 give laws to us. And yet, 
 
 Sdly. 1 think the scripture sufficiently inti- 
 mates, that we should be frequent in devotion, 
 particularly in prayer. This is the least that 
 can be intended by those texts, wherein we are 
 exhorted to pray without ceasing, 1 Thess. v. 17- 
 to prau always with all prayer and supplication, 
 Ephes. vi. 1 8. always pray , and not Joint, Luke 
 xviii. 1. watch unto prayer, 1 Pet. iv. 7. The 
 meaning is not that prayer should engross all 
 our religion, much less all our time, and be our 
 whole employment, as is said to have been the 
 dream of some in the primitive church ; but 
 surely they must import frequency. He that 
 seldom prays, seldom in his life, seldom in the* 
 
SECT. XIII.] OF RETIREMENT. SOT 
 
 week, I may add seldom in the day, cannot be 
 thought to fulfil these precepts. How often 
 precisely we are to be in our Oratory engaged in 
 devotion, we are not told : But so much is cer- 
 tain, that if we regard either our interests and 
 occasions, or our rule, it must be often. 
 
 4thlv. The scripture not only directs in ge- 
 neral but to pray often, but to pray daily. This 
 may very clearly be collected from the Lord's 
 Prayer, which I take to be a plan of prayer, de- 
 signed to instruct us in the matter, method, and 
 order of our desires and petitions : And among 
 other admonitions it affords us touching the dis- 
 charge of this important duty, one is, that we 
 are every day to be employed in it ; for thus it 
 
 runs, Give ns this day our daily bread ; 
 
 give us day by day our daily bread, and forgive 
 us our trespasses, §c. We daily depend on 
 God for our outward subsistence and supplies, 
 and equally tor daily pardon, support and de- 
 fence against our spiritual enemies ; which we 
 are here taught every day to address our Fa- 
 ther in heaven for. kSo that he who doth not 
 pray at least daily, doth not act as a disciple of 
 Christ, nor can he justly call him master. 
 
 5thly. We may farther conclude from scrip- 
 ture hints, that we ought to pray not only daily y 
 but twice every day. This some have thought 
 to be the precise meaning of the phrase, pray 
 without ceasing, 1 Thess. v. 17- referring to the 
 daily sacrifice under the law, which was offered 
 day by day continually, in the morning and in 
 the evening of each day. " This was called 
 " the continual sacrifice, Dan. viii. 11." saith a 
 " learned man, and accordingly is rendered by 
 " the Septuagint u' Swrlx fodvoivloi. Dan viii. H.*wbit.in 
 " Thus the Mincha* which the high priest loc. 
 
 x 2 
 
508 or THE TIME [c'ii.\r. III. 
 
 " offered every day ; part of it in the morning, 
 " and part of it in the evening, is stiled by them 
 " rt SWa $iXTrxv\',<;. Lev. vi. 20. The burnt- 
 " offering which was offered without in term is- 
 " sion twice a*day, is in the Hebrew "I»9n rhy the 
 Ci continual or never-ceasing sacrifice, Numb. 
 " xxviii. 24. 31." So that the scripture requir- 
 ing us to pray without ceasing, and akcays, must 
 be understood to intend, according to the known 
 sense of the phrase, our praying constantly every 
 day, and twice every day,. We are to have our 
 morning and evening sacrifice, and this conti- 
 nually. We should not make nor suffer the 
 daily sacrifice to cease. And methinks there is 
 something of a natural fitness in it, that we 
 should thus begin and close the day with God ; 
 and so often at least every day, retire into our 
 Oratory. How reasonable is it, that in the 
 morning we should look up to, and adore the 
 hand that has protected us through tlie night, 
 committing ourselves to the conduct thereof iu 
 the day ? And it is equally reasonable we should 
 eld the same at night, review the day, own the 
 divine providence in it, and make acknowledg- 
 ments answerable to our occasion. It is a good 
 tiling; it has a decency, a natural equity and 
 comeliness in it, to give thanks unto the Lord, 
 to spew forth his loving kindness in the morning, 
 and his faithfulness even) night, Psal. xcii. 1 , 2. 
 it is in every respect a good thing, acceptable 
 to God, suitable to our circumstances, and pro- 
 fitable lor us, and therefore should not be neg- 
 lected by us. 
 
 6thly. I might observe that the exam- 
 ples of good men, recorded in scripture, seem 
 to carry the matter higher, and recommended 
 three tunes as proper to be observed in the course 
 
SECT; XIII.] 01 RETIREMENT. 309 
 
 of daily devotion. Thus David, Psal. lv. 17. 
 Evening, morning, and at noon uitt I pray. And 
 Ave read of Daniel that he kneeled upon his knees 
 three times a-day, and prayed, cjuI gave thanks 
 before God; which it seems, was his custom and 
 practice ; for it is added, as he did aforetime, 
 Dan. vi. 10. And no question the Christian 
 may find his account in the like zeal ; a short 
 retirement at noon, when circumstances will 
 admit of it, may be a repast in the midst, of the 
 hurries, business, and company of the day ; help 
 me to revive good impressions made by the 
 morning devotion ; recover the mind out of the 
 world ; give it a bias and turn towards divine 
 objects, and so dispose it not only for the re- 
 maining duties of the day, but for more solemn 
 converse with God at night. Thus the lire of 
 the altar may be kept in alway. 
 
 7thly. I would farther suggest, that as God 
 has not appropriated any particular hours to de- 
 votion, the time thereof is left to every one's 
 discretion ; (i. <?.) upon a due consideration of 
 our circumstances, we are to chusc that hour at 
 night and morning we judge most convenient. 
 At morning, I reckon it may ordinarily be best 
 to prepare for devotion immediately after we 
 rise, and not suffer any other business to inter- 
 vene. At night we may be more at liberty, and 
 should fix upon that hour which, upon expe- 
 rience, we find most proper. And it may be best, 
 for some at least, to keep to their hour as far as 
 they can, and not to be diverted by frivolous 
 excuses ; though I do not think we should be 
 very resolute in this matter, much less bind 
 ourselves by solemn promises or vows ; as that 
 we will spend every night such an hour, be- 
 tween seven and eight, or between eight and 
 
iUO OF TliF. TIME [(HAr. ITI. 
 
 nine, in devotion ; this may prove a snare to 
 us : Several things may fall out ; unavoidable 
 business, company, or indisposition, to render 
 such a purpose impracticable ; and therefore it 
 is fit to be left, more at liberty, and reserve 
 room for incidents and unforeseen impediments, 
 still guarding against slothful n ess, and all unne- 
 cessary avocations. It may be well to fix the 
 time with the latitude mentioned, and keep as 
 close and steady to it as we can. This will he, 
 as the Jek'S used to say of some of their own 
 canons, Septimcnlwn legis, a prudent provision 
 against the neglect of that duty. 
 
 I will only add, 8thly. Besides the stated or- 
 dinary times of retirement, there are special 
 occasions and times of more solemn delation. 
 AVhen Christ was commissioning his disciples to 
 the high and difficult office they were to be em- 
 ployed in, he spent a whole night in the irfprwyih, 
 or Oratory. The Christian will have many of 
 these extraordinary occasions in the course of 
 his lite ; nor will he neglect them if he be duly 
 attentive. A time of great trial and exercise is 
 a time of special devotion, Jam.x. 18. Prayer 
 then is eminently seasonable and useful ; as a 
 means of expressing our dependence on God, 
 subjection and resignation to him ; as it tends 
 to compose and calm the mind, and derives sup- 
 ports and supplies from above, &c, Accord- 
 ingly it has been the practice of good men at 
 such a time ; severe temptations and trials have 
 summoned them into their Oratories, and 
 brought them to their knees, Psal. cix. 2, .'>, 4. 
 2 Cor. xii. 7, 8. A time of prevailing corruption, 
 great disorder of heart and frame, of backsliding 
 and apostacy, loss of strength, light and corn- 
 tort, is also a proper season of extraordinary 
 
SF.l I 
 
 XIII.] OF RETIREMENT. 311 
 
 prayer. So when we have matters depending 
 or extraordinary importance to ourselves, to 
 others, or to both, we are then called to more 
 than common devotions ; to enter into our Ora- 
 tory, and continue in it, as Christ did, all night, 
 or ail day ; bespeaking with the utmost impor- 
 tunity his presence and conduct, and committing 
 our affairs to him. But as this doth not fall 
 within the compass of my present subject, but 
 properly belongs to the extraordinary work of 
 retirement, I shall not farther enlarge upon it, 
 but conclude this head with an inquiry, which 
 some may take occasion to make from what has 
 been said, viz. 
 
 Is it necessary to go through all the work that 
 lias been prescribed, every time we retire ; as 
 reading the scripture, and that with such re- 
 flections as were mentioned, meditation, self- 
 examination, prayer, and psalmody ? Can it 
 be expected from the main body of Christians, 
 that they should have time and capacity for so 
 much, and such manner or work in their con- 
 stant closet devotion ? I answer, what has been 
 recommended is designed as a scheme and plan 
 of the more perfect manner of closet devotion ; 
 not expecting that every Christian at all times 
 should attend the whole of it. But to answer 
 more distinctly, 
 
 I do suppose there may be some serious 
 Christians that are not qualified to perform all 
 this service with any great profit and advantage 
 at am/ time ; which is the case of persons of no 
 education, and very mean parts. They can 
 make little or nothing of meditation, and ex- 
 pounding scripture to themselves, §c. should 
 they attempt it : And there needs no other ar- 
 gument to prove they are not obliged to it. We 
 
^ 12 OF THE TIME [ciIAP. Ill* 
 
 do not serve an hard master, gathering vxhere lie 
 has not strawed : As, where much is given, murk 
 shall be required, Luke xii. 48. so consequently, 
 where little is given, little shall he required. 
 The conclusion from inability to non-obligation 
 is undeniable, supposing the inability be not 
 voluntary and acquired, owing to sloth, negli- 
 gence, disaffection, §r. Not but the serious 
 Christians of ordinary parts may perform a great 
 pail of what has been prescribed. A willing 
 mind, and a warm heart, will supply many de- 
 fects of the head. % e should not hastily 'con- 
 clude ourselves unable when we are not ; time 
 and practice may remove the difficulties we 
 think insuperable. Though alter all, some are 
 so far unqualified for part of these exercises, 
 that I do not think them called to them. And 
 I am willing to own, they are not the persons 
 tor whose service this book is intended. 
 
 As there are some that caa never go through 
 all this work in their Oratories, so there are 
 others that can seldom do it : The one want 
 capacity, the other want time ; which latter is 
 the case of many servants, though not of all. 
 Some have time enough to command ; their 
 business allows them vacant hours ; or they 
 might redeem an hour from their beds without 
 prejudice to their health. They serve masters 
 that would not grudge them a little time for 
 religion, were they disposed to make good use 
 of it. But others are more straitened j their 
 business and severer masters * challenge almost 
 the whole of the time they can spare out of 
 
 * Who seem to look upon, servants onlv as another specks 
 .t uroikinc cuttle. 
 
SECT. XIII.] OF RETIREMENT. SI 3 
 
 their beds ; and it cannot be expected from 
 these that they should daily, or often, perform 
 all the -duties of the Oratory that, have been 
 mentioned. 
 
 I add, none are always in such circumstances 
 as will allow them to go through the whole pre- 
 scribed. They may want time, labour under 
 indisposition either of body or mind, or both. 
 As when upon a journey, when fatigued by 
 company, business, §c. when their spirits are 
 disordered and down, §c. which may happen to 
 the most watchful and devout. And when this 
 is the case, I do not apprehend it their duty to 
 attempt any more solemn devotion, as medita- 
 tion, examination, §e. What lies before them 
 at such a time, is to commit themselves to God 
 in a serious and short prayer (at night we will 
 suppose before they go to bed), and wait a more 
 fi ivourablc opportunity for the rest. Negative 
 precepts, as the schools speak, bind ad semper; 
 when we are commanded not to steal, not to 
 kill or lie, there is no part of time wherein these 
 precepts do not oblige. But positive precepts 
 are of a different nature : When we are bid to 
 pray, meditate, commune with our hearts, fyc, 
 the meaning is not, that we are to be always 
 employed in such duties, but at the proper 
 times and seasons thereof. 
 
 But though there are some that can ?ir.ver go 
 through all this xcork, others that can seldom, 
 and none that can always do it ; yet I doubt not 
 there are great numbers of Christians that may 
 often attend the whole of it ordinarily owe every/ 
 day, if it be not their own fault. One hour 
 might suffice for all the purposes of devotion, 
 according to the plan proposed : And certainly 
 they must be able to give a better account of 
 
314 OF THE TIME [CHAP. III. 
 
 their time, than I am afraid most can, that may 
 justly plead they cannot spare so much from 
 more necessary important business, for the du- 
 ties of the closet. I before mentioned the prac- 
 tice of a good man, that used to divide the 
 twenty-four hours of each day into three parts, 
 allowing eight hours for refreshment, eating, 
 sleep, Sgc. eight hours for the business of his 
 particular calling, and eight hours ibr devotion. 
 If this be more than the leisure of some will per- 
 mit, and what the zeal of lew will rise up to, 
 yet methinks one hour in twenty-four is but a 
 small proportion of our time. It is past ques- 
 tion, most of us might spare so much time 6rdi~ 
 narily evert/ day, ibr the Oratory, without en- 
 trenching upon any necessary business : Nor 
 shall we be found acting a reasonable part, such 
 as will stand the examination of our own con- 
 sciences, to say nothing of the tribunal of God, 
 if we refuse it. What! have we twenty-tour 
 hours every day to spend and to account for ? 
 And shall we not redeem one of them for the 
 Oratory ! not one serious hour in twenty-four ! 
 If two hours were spent in tiie closet, there is 
 twenty-two lor the rest ; and shall we grudge so 
 small a portion of our time tor such work ; 
 work so important, so profitable, so necessary ! 
 
 But after all, that I may accommodate the 
 discourse as much as possible, to the occasions, 
 and even infirmities of men, I would come 
 lower ; if it should be thought, that the daily 
 course and observation ot'all these duties would 
 exceed, either the leisure or zeal of the most, I 
 propose it may be attended svmettmcJt. For in- 
 stance, Mice n arc/,- ; on Wednesday or Thurs- 
 day night, and on Ldrd's~day night ; oftener it 
 mav be done bv the generality of Christians; 
 
SECT. XIII.] OF RETIREMENT. 31. 
 
 it would be well to resolve that so often, at least, 
 it shall be attended by all of us. The LordVday 
 is sacred time, set apart for the work of our 
 souls and another world ; when we should dis- 
 miss the world, and, vacare Deo, essay the life 
 of heaven. The very heathens thought the de- 
 sign of their festivals Was rov vhv ctTrdyuv <z?to twv 
 
 av9-flW9r*v«* ao-^oAn^aTWf, to withdraw the mind 
 from secular and human business, that it might 
 be turned -n-po; rlv S^ov, to subjects divine and 
 spiritual ; the solemn pause of a sabbath, or 
 day of holy rest, should be thus improved, and 
 consequently will not only admit of and take in 
 such work as I have been describing, but seems 
 to require it: We should every Lord's-day spend 
 a considerable time in our Oratories, reading, 
 examining, meditating, 8$c. an hour or two may 
 be well employed in such exercises, and may be 
 reckoned due to them. I also propose that 
 some time be set apart for the same work, on 
 another evening in the week ; suppose Wednes- 
 day or Thursday, Many may be more frequent; 
 that none should be less frequent, is what I am 
 now insisting upon. 
 
 It cannot, with any modesty, be pretended, 
 that this could draw too great a burden upon us. 
 ^M ethinks there is something so shocking in such 
 an objection, that no Christian should know 
 how to come into it. Two hours, twice a week, 
 too much for solemn devotion ! lor converse 
 with God, revising and settling the affairs of 
 our soul ! too much for Christians that believe 
 eternity, and profess to make religion their 
 business ! There are in a week one hundred 
 and sixty-eight hours. The thing now pleaded 
 is that three or four of these be appropriated to 
 the more solemn duties of the closet. And shall 
 
3>b or rin. time [chap. in. 
 
 this be esteemed too much ? too much time, 
 too much labour! What wretched stupidity 
 
 and unthoughtfulness ; how little value for our 
 souls and another world must such a pretence 
 imply ! Was the thing required of us. to roll a 
 stone up an hill, to serve as slaves in a galley, 
 or dig in a mine months or years ; there might 
 be something in the aversion : But it is to con- 
 verse with heaven, improve our minds, and re- 
 fresh ourselves in the divine presence, fyc. And 
 shall two or three hours in one hundred and 
 sixty-eight be thought too great a proportion of 
 our time to be thus employed ? 
 
 Let us briefly view the work in the whole 
 compass of it, and see what there is in it thai 
 is burdensome, and need discourage. In the 
 morning, after a few serious thoughts and eja- 
 culations, when rising, dressing, cV>r. a chapter 
 is rend, an<! theft follows prayer, in which some 
 will continue a quarter of an hour ; some half an 
 hour, others more (1 say nothiug of the devo- 
 tion at noon, or any occasional devotion in the 
 day ; and of pious ejaculations which may at- 
 tend any business, company, or place). At 
 night some review is ordinarily made of the 
 day, in the manner before explained. Then a 
 chapter is read, with such remarks as more 
 easily occur to the worshipper ; and the whole 
 closed with prayer. This is the more stated, 
 ordinary course of the Christian's devotion, Avitli 
 such variations, as accidental circumstances 
 call for. Twice a week, on the Lord's-dav 
 night, and some other night an hour or two is 
 appointed tor the seTvice of the Oratory ; in 
 which a chapter is read, with reflections, as 
 before directed : Or a meditation attempted on 
 a particular subject ; it may be upon a sermon 
 
SE< T. XIII.] OF RETIREMENT. 3lf 
 
 that day, or lately heard. Then an examina- 
 tion is made of heart, conduct, frame, <§e. for 
 that day, or some days past. Then a psalm or 
 hymn is sung, and solemn prayer concludes the 
 exercise. I do not pretend to prescribe the pre- 
 cise order of these duties, any more than the 
 length of them, I only mention how they may 
 be, not saying how they must. And what is 
 there in all this, to be thought tedious and bur- 
 densome ? It requires no great time ; an hour 
 or two at the most will be enough to dispatch 
 the whole of it. One hour in the daily ordinary 
 devotion, two hours twice a week for the more 
 solemn devotion, and the several particular ex- 
 ercises prescribed, will answer all I am pleading 
 for : That is nine hours in the week : Nine 
 hours out of one hundred and sLvty-eight f I am 
 forced to be thus particular, not only to explain, 
 but to apologize for a method of devotion that 
 may seem a little out of the way ; and that not 
 only the profane and atheistical will contemn, 
 but the lovers of ease and pleasure, that are 
 more accustomed to clubs than devotion, may r 
 boggle at. This, Christian, is the service I 
 would engage thee in. If thou canst say, truly 
 say, and wilt maintain it ; that thou hast not 
 time for it, canst not spare so many hours in the 
 week from higher and greater things ; that 
 thou bestowest thy time every evening in better, 
 and more necessary employment ; that the work 
 prescribed will not quit the cost, is not of so 
 great moment as to deserve so much care and 
 self-denial, thou may est neglect it ; if not, it de- 
 mands thy attention ; and so I leave it to thy 
 conscience and the teaching of heaven, without 
 farther expostulation. 
 
318 OP TIIK TIME [CHAP. IV 
 
 CHAP. IV. 
 
 Containing sacral Propositions, evidencing 
 our Obligations to worship God in Retire- 
 ment. 
 
 IV. I have already, in some measure, dis- 
 charged this part of my undertaking, under 
 eaeli of the heads, which have been insisted 
 upon ; as reading the scripture, meditation, 
 examination, #c. And therefore shall here only 
 consider the duty in general, worshipping (rod 
 in our Oratories, or closets ; and offer some 
 arguments to prove an obligation upon us to do 
 this ; • to retire and converse icith (rod in secret. 
 The subject is somewhat nice and abstruse, and 
 would lead to a greater compass of speculation, 
 was it to be fully considered, than may at pre- 
 sent be allowed, having so much exceeded in 
 some former branches of my discourse. I shall 
 reduce what J think proper to say within a little 
 room, and under the following propositions. 
 
 1st. Something of religion seems essential to 
 ihc human species, and inseparable from the 
 nature of man. Man is animate religioswn ; thus 
 some have defined him, a creature capable ofrc- 
 ligion ; making religion, rather than bare reason, 
 his essential difference and distinction from the 
 
 ... '! ''' ; ! >wer creatures. " The essence of man fto 
 . , t ' " express myself in the words of a good* divine/ 
 
 Relis. " may be said to consist in religion. There 
 
 p. 2S8. 
 
SECT. XIII.] OF ItKTIRKMKXT. 319 
 
 " arc, discernible in the actions of many brute 
 44 creatures, some footsteps, some imperfect 
 " strictures and degrees of ratiocination ; such 
 44 a natural sagacity, as at least bears a Hear 
 44 resemblance to reason : From whence it may 
 44 follow, that it is not reason in general which 
 " is the form of human nature ; but reason, as 
 " it is determined to actions of religion, of 
 44 which w r e do not find the least signs or dc- 
 44 grees in brutes : Man being the only creature 
 " in this visible world, that is formed with a 
 44 capacity of worshipping and enjoying his 
 44 Maker. Nor is this any new opinion, but 
 what several of the ancient writers, philoso- 
 phers, orators, and poets too have attested ; 
 who make the notion of a Deity, and adora- 
 tion of him, to be the true difference between 
 44 man and beast. Sc;* Tully ; E.r tot generibus * * De L?g, 
 44 nullum est *. animal pra'ter homin em , &c. Among lib. 1. 
 44 all the living creatures there are in the world, 
 44 there is none but man that hath any notion of 
 44 a Deity ; and among mankind there is no 
 44 nation so wild and barbarous, but pretends to 
 44 some religion ; whence it should seem this is 
 44 the most proper difference between man and 
 44 beasts. And in another place, he makes this 
 44 to be the character of that reason, which is 
 44 the form of man, that it is vinculum Dei et 
 " hominis, which imports both name and thing. 
 
 44 Of the same sense is that of the Satirist, 
 44 who speaking of religion, and a sense of di- 
 44 vine things, saith this of it : 
 
 " Sepai^at hoc ?ws 
 
 44 A grege mutorum, atquc ideo venerdbile soli 
 44 Sortiti ingenium divinorumq ; capacos. 
 
t Nat. 
 
 cc 
 
 Dear. 
 
 (C 
 
 
 cc 
 
 
 cc 
 
 
 cc 
 
 
 cc 
 
 320 OF THK TIME [chap. iv. 
 
 " It is this, saith he, whicn doth distinguish us 
 " from brute creatures, that we have souls ea- 
 cc pable of divine impressions. There are 
 " ahundancc of expressions to this purpose iu 
 " several other of the heathen writers. That 
 * DeSu-" °* * -Plutarch, where he stples irreligioh a kind 
 perstiti- " of stupor, when/by men arc, as it were, de- 
 one. " p-ived oi'tlieir senses. And in another place 
 " he asserts it to he an exceeding improper 
 " thing to ascribe true reason to those who do 
 " not acknowledge, and adore the deity. So 
 again, t Tiilli/, quis liunc hominem dixcrit, kc. 
 Why should any one style such an one a man, 
 who by what lie sees in the world, is not con- 
 vinced of a deity, and of a providence, and 
 of the adoration due to a deity. Jsfon modo 
 non jihilosopHos, sea nee homines quidemjitissc 
 : Lac-am- " dLverim (saith another t) men that are desti- 
 uus. cc | U | C r" religion, are so far from being learned 
 " philosophers, that they oiignf not to be 
 " esteemed so much as reasonable men." 
 
 I kfnow it is common tor those that discard 
 religion, and set it at defiance, to pride them- 
 selves in their wit, and boast, of their reason ; 
 but their boasts arc vain. They are so far from 
 being the only, or great men of reason, as 
 they would be thought, that in reality, whilst 
 they want religion, they '01 (eit all pretence to 
 reason. They have a sort of reason, it is 
 granted, and so have the brutes. A spaniel, 
 monkey, and baboon can do feats ; can sport 
 and play, eat, drink, and propagate their kind : 
 And though the reason of these men reaches 
 ■' ier, and rises somewhat higher ; yet, whilst 
 it doth not lead them to God, but stops short 
 of religion, it cannot be called the divine rea- 
 
SECT. XIU.j OF RETIREMENT. 321 
 
 son, Which is the distinction of a superior spe- 
 cies and order * of creatures : Nor can J $ee* Sanctius 
 but the 1 sonl of some of the more sagacious i ts animai - 
 brutes, in a body organized as the human body 
 is, iftight serve mo-t of the purposes the per- 
 sons I am speaking or* live for. In short, 
 reason, as it is the characteristic of man, is in 
 conjunction With religion ; it is a ray of divinity, 
 and will direct the mind upward, and tend to 
 its original, if it be not suppressed or extin- 
 guished. And where it is without this tendency, 
 and destitute of religion, it must be looked 
 upon as having degenerated into sensual and 
 brutish ; leaving the possessor in the classes of 
 the brutes ; for though he retain the name, the 
 erect figure and outward shape of man, he has 
 put off the nature, and Wants the inward prin- 
 ciple and form of man. 
 
 2dly. As religion is essential to man, acting 
 as such, and according to the constitution and 
 frame of his nature, so divine worship is essen- 
 tial to religion, and consequently essential to 
 man as a religious creature. Every reasonable 
 creature is bound to worship, esteem, love, 
 serve, and adore the Supreme Being. The 
 obligation to this might be demonstrated. 
 There is a sort of honour and respect due to 
 every being, according to the measure of ex- 
 cellencv it is possessed of Where there is great 
 power, with great wisdom and goodness, and 
 these displayed in numerous, constant instances, 
 a proportionable deference and worship becomes 
 due. We owe love and honour to a wise and 
 good man, one of eminent accomplishments 
 and character ; more to an angel ; and still 
 more and more, as any being is distinguished 
 and advanced in the scale of perfection. Now 
 
 Y 
 
322 Till, DUTY or [CHAP. TV 
 
 as God lias all possible perfections, all excellen- 
 cies, and in the highest degree, worship, divine 
 supreme worship (which properly lies in agniz- 
 ing, and acknowledging these perfections with 
 suitable devotion) is due to him, from every 
 being capable of discerning them, and to whom 
 they are made known. 
 
 And this is the more Ciue, and the obligation 
 to it confirmed, when that being is (Jod's crea- 
 ture ; deriving all its powers and capacities from 
 him, and subsisting by his care ; which is the 
 case of man. In him tec lire, and move, and arc. 
 Our beings are from him ; he furnished us with 
 our faculties ; he sustains us every moment, 
 and by his visitation upholds our spirit, lie 
 supplies all our wants, bestows all our comforts, 
 and performs all things tor us. In short, he is 
 not only the greatest and best of beings, but 
 our maker, preserver, and constant benefactor, 
 from whence results an undeniable obligation 
 to acknowledge and worship him. Let us tcor- 
 ship and bow down, saith the Psalmist, let us kneel 
 before the Lord our Maker, Psal. xcv. 6'. So 
 Psq.1. c. He hath made us ; it follows, Enter 
 into his gates with thanksgiving, and into his courts 
 witJt praise, he thankful unto him, and bless his 
 iunvc, ver. 3, 4. As he made us, he has an un- 
 doubted right to our homage and worship. 
 Accordingly, we find he challenges it, upon 
 principles of common equity, and such as are 
 allowed universally, among mankind, in the 
 relations they stand in one to another, Mai. i. 6. 
 A son honoureth his father, and a servant his mas- 
 ter : Jj then I be a father, tchere is my honour ? 
 and if 1 be a master, tchere. is my fear ? 
 
 So that to worship God, to own his provi- 
 dence, celebrate his periections, express our 
 
SECT. XIII. J SECRET WORSHIP PROVED. S23 
 
 dependence upon him, pray to him in our 
 wants, give him praise for his benefits, and pay 
 him all suitable homage, is a necessary duty 
 arising out of the nature of things ; the obliga- . 
 tion to which can never cease, whilst things 
 continue as they are between God and man : 
 That is, while God continues what he is ; a 
 being of absolute perfection; the Creator, so- 
 vereign governor, and constant benefactor of 
 the world : And while man continues what he 
 is, God's creature, deriving all from him, and 
 depending upon him ; and hence it may be it 
 is, that we have no more express institution and 
 appointment of divine worship in ifrs several 
 kinds in scripture. The Bible rather supposes 
 than commands it ; refers to it as a known, con- 
 fessed thing ; known, a priori, antecedently to 
 supernatural revelation, as being part of voy.^» 
 fyu)'u%&* 9 the internal law, written in the heart, 
 and legible to all. In short, to worship God is 
 the duty of every reasonable creature, natural, 
 necessary, and unchangeable, and known by 
 the light of reason. 
 
 3dly. Not only worship, in general, but secret 
 worship may be considered as a necessary duty 
 of every reasonable creature ; the obligation to 
 which may also be evinced from the light of 
 nature, and principles of reason. It not only 
 has peculiar advantages, as it affords greater 
 liberty for particular persons to transact with 
 God their particular, special affairs ; to lay be- 
 fore him their personal grievances, complaints 
 and want 5 , and insist on cases proper to them- 
 selves, after another manner than can be done 
 in social worship, which is a circumstance that 
 doth not a little recommend it ; but it tends to 
 tiie honpur of God in a special manner ; it 
 gives him the glory of some of his attributes, 
 
 i 2 
 
^24 T1IK i>V"TY or [chap, iv, 
 
 of his omnipresence and omniscience, for in- 
 stance, more than public worship doth : Hereby 
 we acknowledge that 'he sees in secret : Hereby 
 also we own his providence, not only in general, 
 but in particular ; that he takes care of indi- 
 viduals, interests himself in our matters, and 
 declares our dependence upon him, and obli- 
 gations to Lira in particular. In social, public 
 worship, we celebrate him as a common bene- 
 factor ; in secret worship, we own special obli- 
 gations. Not to say that secret worship carries 
 in it, at least, a greater appearance of sincerity, 
 than social. . A person may join in public as- 
 semblies upon motives that have nothing of 
 God and religion in them ; but when he ad- 
 dresses himself to God in retirement, there is 
 less temptation to act a part, and play the hy- 
 pocrite : The business is now off the theatre, 
 and carried on in a manner that implies, one 
 would think, (though it is granted hypocrisy 
 may creep in here) a real conviction of the 
 divine presence, providence and government, 
 and of the worshipper's dependence, eye. So 
 that there seems to be something in the cir- 
 cumstance of this sort of worship as secret, that 
 
 ifofccs the obligation of it. Every one, as he 
 has his private, particular wants, blessings, and 
 various distinct cases, ought to carry these 
 before God, and worship in secret. 
 
 4thly. Though the scripture, as I said, rather 
 supposes secret worship a duty, than expressly 
 institutes it, yet the mention it makes of it, the 
 rules it lays down for the discharge of it, not 
 only imply, but confirm our obligation to it. 
 The reader th acquainted with his Bible, 
 
 and with the ;t, knows how much it in- 
 
 sists on the d of w\ ;hip, prayer, praise, 
 
 §c. It gives several hints concerning the fre- 
 
Sect, xiii.] secret worship proved. 32,' 
 
 quencv of these duties, particularly of prayer. ; 
 as, that we pray without ceasing, 1 Thcss. v. 17. 
 Pray always, with all prayer and supplication, 
 Ejshes. vi. 1 8. It recommends the duty in ge- 
 nera), that men pray every where lifting up holy 
 hands, without wrath and doubting, 1 Tim. ii. 8. 
 Christ requires of his disciples, that they enter 
 into their closet, and pray to their Father in secret, 
 Mat. vi. 6. It gives many directions for the ma- 
 nagement of devotion. The hook or Psalms 
 abounds with precepts, rules and examples, re- 
 lating to prayer, praise and meditation, and is 
 indeed mostly a collection of the materials of 
 secret devotion. It intimates the necessity of 
 such exercises, and makes the neglect of them 
 the character of hypocrites and the ungodly, 
 Job xv. 4. Job xxvii. 10. Psal. x. 4. Psdl. xiv. 
 4. Jer. x. 25. In short, the Bible is full of the 
 subject (secret devotion) of precepts, rules, 
 motives relating to .it ; so that, if we regard 
 either the voice of nature or scripture, we must 
 receive it as a duty. He that has no Oratory, 
 and is not a man of devotion, at once violates 
 the principles of his own mind and conscience, 
 and despises the authority of God in his word. 
 
 5thly. So full is the evidence of this duty (of 
 conversing with God in secret) and so general 
 the conviction of it, that it appears to have been 
 the constant practice of the church of God, and 
 of all the sincere genuine members of it, in 
 every age of the world. Indeed the history of 
 the first ages of the church, for some, thousand 
 years, is transmitted to us in short memoirs 
 and general hints, that no distinct account of 
 their private devotion can be expected : But 
 so much is said of them, as gives us reason to 
 conclude, that all the faithful, all good men, 
 
326 THE DUTY OF [CHAP. IV. 
 
 were then, as ever since, men of devotion. 
 Adam, no question, was often employed in con- 
 versing with God, during his innoccncy, as may 
 be probably inferred from what he saith, Gen. 
 iii. 10. / //card thy voice in the garden, and was 
 afraid, and hid myself. He had been accus- 
 tomed to the voice of God : Having, it is likely, 
 had frequent intercourse with him. He had 
 been used to hear from God (and, no doubt, 
 speak to him) and therefore knows his voice as 
 soon as he heard it. Nor can we question but 
 Abel, Seth, EnGcIt, Noah, and oiher pious men 
 of that time, enjoyed the like privilege ; espe- 
 cially when it is said of some of them, particu- 
 larly of Enoch and Noah, that the// walked with 
 God ; which certainly must imply mutual con- 
 verse ; gracious vouchsafements on God's part, 
 and much devotion on theirs. Abraham, that 
 is so much distinguished in the annals of the 
 church, and represented as the father of the 
 faithful, was a person of devotion. He main- 
 tained frequently intercourse with heaven, Gen. 
 chap. xv. chap. xvii. In the third verse, we 
 find him on his face, and God talking with 
 him. He intercedes for Sodom, chap, xviii. 2:5, 
 and for Abimelech, chap. xx. 17. If it be ob- 
 jected these are rather instances of occasional 
 than constant devotion ; we read afterwards, 
 that when lie had got some little settlement at 
 Jteersheba, he immediately prepared himself an 
 Oratory for stated devotion, as is probable. 
 Abraham planted a grove in Beersheba 9 and 
 tliere he called upon the name of the Lord, the. 
 e rlastirtg God, Gen. xxi. ^:3. It seems to have 
 been a sort of a proseuche, or place for retired 
 worship. There Abraham called upon (rod, 
 and spent many hours, no doubt, in solemn 
 
SECT. XIII.] SECRET WORSHIP PROVED. 32? 
 
 devotion : And it would seem that several mem- 
 bers of his family were trained up to devotion ; 
 something of this may be inferred from the 
 behaviour of his servant Eleazar 9 upon a par- 
 ticular occasion, Gen. xxiv. 12. fyc. He ad- 
 dresses himself to God like one that was no 
 stranger to such employment. So Isaac, Gen. 
 xxiv. 63. It is said he went out to meditate (or 
 pray, and it is likely to do both) in the Ji eld at 
 the even-tide : He spent part of his evenings in 
 meditation and prayer, which we may suppose 
 was his common practice. And how like a 
 man of religion and devotion was that we read 
 of, Gen. xn.v. 21. Isaac in treated the Lord for 
 his icife, because she teas barren ; and the Lord 
 was intreated of him. The same spirit of devo- 
 tion appears in Jacob; witness what passed at 
 Bethel, Gen. xxviii. 16. to the end ; at Maha- 
 
 naim, Gen. xxxii. 9. 13. With how much 
 
 strength and skill doth he plead with God ? 
 In 24 and 26th verses, we find him alone wrest- 
 ling w r ith the angel : It is plain, how much 
 soever the body might be concerned, the mind 
 was also in the conflict ; he wrestled for a 
 blessing, vcr. 26. and how he wrestled the 
 prophet tells us, -Has. xii. 4. He wept, and made 
 supplication to him. " The patriarch,*' saith 
 
 " tirement, perhaps to recollect his thoughts, 
 
 " and betake himself once again to prayer. In 
 
 " these holy exercises God communicates him- 
 
 " self to the soul after the most intimate man- 
 
 " ner ; and in such he gave the ancient pa- 
 
 " triarchs the most sensible marks of his pre- 
 
 M sence, and of his love." It seems he did so 
 
328 THE DUTY OF [CHAT. IV. 
 
 to Jacob on this occasion, in a very eminent 
 manner. Hence both the supplicant and place 
 receive a new name, but a little honourable. 
 Jacob is called Israel, and Jabbock is called 
 Peniel, i. e. the face of God ; tor, saith lie, / 
 have seen God face to face, ver. SO. Glorious 
 was the combat in which the poor weeping sup- 
 plicant becomes a conqueror, and, as a prince, 
 lias power with God and prevails. No doubt, 
 the good man would remember Peniel as long 
 as he lived, and often desire to see the lace of 
 God in the like exercises. And what shall I 
 more say ? for the time would fail me to tell 
 of Noah, Job, Daniel, of David, of Samuel also, 
 and of the prophets : Some of these the scrip- 
 ture distinguishes as persons of more than ordi- 
 nary piety and devotion ; as Noah, Daniel, and 
 Job, Ezek. xiv. 14. Moses and Samuel, Jcr. xv. 
 1. And though we have but a few sketches, 
 short memoirs of their religion, yet so much 
 is said of them, as shews they were persons of 
 great eniinency, particularly for devotion. 
 
 Noah has tli is character, that he walked with 
 God. Daniel was a special favourite of God ; 
 had not only extraordinary intimacy with God 
 in prayer, but signal answers of prayer ; was 
 admitted into the secret counsel of heaven, 
 Dan. ii. 17, 18, 19. had an angel sent him, to 
 give him assurance that his prayer was ac- 
 cepted, and that he was a person greatly be- 
 loved, chap. ix. 20, 2 1,22, V. And besides 
 his extraordinary devotions, he had his stated 
 periods thereof three times a day ; which lie 
 attended with a resolution that no dangers 
 could divert him from. When he knew that 
 the decree ivas signed, he went into his house, 
 and his windows being open towards Jerusalem, 
 
SECT. XHI.] SECRET WORSHIP PROVED. 3j9 
 
 lie kneeled upon his knees three times a day, and 
 prayed, and gave thanks before his God, as he- 
 did aforetime, Dan. vi. 10. No terrors could 
 make him omit his devotion, nor change the 
 course and method of it. And one may infer 
 Job's eminency in this duty, and from other 
 passages in his book ; so particularly from this, 
 that God himself appoints and accepts him as 
 an advocate for his friends. Ma wrath, saith 
 the Lord to EUpliaz, is kindled against thee, and 
 against thy two Jrityids. ; therefore take unto you 
 seven bullocks, and seven ran.-, and go to my ser- 
 vant Job, and my servant Job shall pray for you, 
 for him will I accept, Job xiiii. 7, 8. Which was 
 an high honour put upon this holy man, and 
 imports not only his great interest in God, but 
 eminency in prayer. And how powerful an 
 intercessor with God was Moses? Let the 
 reader consult the following texts for a proof 
 of this, jE,rod. chap. viii. 12. 30. chap. ix. ?A y >. 
 chap. x. 18. chap. xiv. 15. chap. xv. 23. chap. 
 xxxii. 10. 30, 31. Let me alone, saith God, that 
 my wrath may war hot against them, and that I 
 ■may consume them, chap, xxxiv. 9. Numb. xiv. 
 
 15. Samuel is also mentioned among these wor- 
 thies, and that deservedly, 1 Sam. chap. viii. 6, 
 7, 8, &c chip. xii. 18. 23. 
 
 And the same might be observed of David. 
 The book of Psalms is full of his private devo- 
 tions. Indeed almost every providence brought 
 him into his Oratory ; as every place was a sort 
 of Oratory to him; Adullam, Engedi, Mezan, 
 Olivet, Moan. He was constant and frequent 
 therein. In the morning, Psal. v. 3. Psal. lix. 
 
 16. Psal. bixxviii. 13. At evening, and at noon, 
 Psal. lv. 17. He Jived in devotion, Psal. cxix. 
 164. Psal. cix. 4. Psal. xxxiv. 1. and, as it 
 
330 THE DUTY OF [ CHAP. IV. 
 
 were, expired in it, 2 Smn. xxiii. 1, 2, 3, 4, 5. 
 In short, this has been the temper of all good 
 men, more or less, Josh. vii. 7, 8, 9. 1 Sam. 
 i. 10, 11. 1 Kings v. 17. James v. 17, 18. 
 Neliem. i. 4. Esther iv. 3. 16. <§ic. Devotion is 
 inseparable from the true church, and real mem- 
 bers of it : God inhahiteth the praises of Israel, 
 Psal. xxii. S. Is the God that heareth prayer, 
 to whom all flesh shall come, Psal. lxv. 2. It is 
 mentioned as part of the character of the pious 
 Jens, that they were men of prayer, Psal. xxiv. 
 6. This is the generation of them that seek thij 
 face, O God of Jacob. That generation he had 
 described, who shall ascend into the hill of the 
 Lord, and who have clean hands and a pure 
 heart ; all of them are seekers of God, as Jacob 
 was: They are Israelites, men of worship and 
 devotion. And it is observable that the prose- 
 lytes, such as were serious among them, walked 
 in the same steps, and in the same spirit. Thus 
 we read of Cornelius, that he was a devout man, 
 and prayed alway, Acts x. 2. He had his slated, 
 and also his extraordinary hours of prayer, 
 when he joined tasting with prayer, ver. :i:i. 
 This was to act like & genuine member of the 
 church : one that not only embraced the pro- 
 f( ssion, but was initiated into the religion of the 
 Church. 
 
 ' And should I cro on to consider the charac- 
 ter, the temper and practice of the members of 
 the Christian church, we should find them all 
 under the same bias and bent of mind towards 
 (■rod and devotion : Behold he prai/e/h, saith the 
 Lord to Ananias, concerning Saul the persecu- 
 tor, now a convert ; and the same may be ob- 
 served of every true convert in the world. Par- 
 ticular instances here arc needless j we are com- 
 
SECT. XIII.] OF SECRET WORSHIP PROVED. 331 
 
 passed about with a cloud of witnesses. I ap- 
 peal to the whole community of the faithful in 
 this matter ; though all are not alike devout, 
 yet all know something of devotion, and live in 
 the exercise of it. Christ supposes his disciples 
 would pray, and therefore gives them rules for 
 the performance of the duty, Matt. vi. 6. and 
 the apostle makes it part of the description of 
 Christians, that they call upon the name of Jems 
 Christ our Lord, 1 Cor. i. 2. Christians are men 
 of prayer and devotion; always were so, and 
 always will be so to the end of the world. The 
 New Testament affords us such hints as will 
 warrant us to conclude this concerning them ; 
 and the history of the church confirms it. 
 Devotion has ever been an eminent part of 
 the character of the Christian church, in which 
 some have exceeded. Eusebius saith of James 
 the Just, that his knees became hard and 
 brawny by frequent devotion ; and the same 
 Nazianzen notes of his sister Gorgonia. TheCWe's 
 historian saith of Constantine the emperor, thatP rin ? itive 
 though he was burdened with the cares of so Cuns " 
 vast an empire, yet he would every day, at his,, art x p> 
 wonted hours, retire into his closet, and upon 267. 
 his knees oiler up his prayers to God. And to 
 manifest to the world, that he was not ashamed 
 of his duty, and let them know what it was he 
 chiefly delighted in, he caused his image in all 
 his gold coins, pictures and statutes, to be re- 
 presented in the posture of a person praying, 
 with his hands spread abroad, and his eyes lifted 
 up towards heaven. It is said of him, that he 
 accounted it a greater honour to be a member 
 of the church than head of the empire : And 
 how like such an one doth he seem whilst in 
 
332 THE DT TV OF [en AT. IV. 
 
 this posture r But I need not produce particular 
 instances in a case I suppose general. The ar- 
 gument is, that what has been the practi< 
 the church of God in all ages of the world, must 
 be looked upon' as matter of duty to all the 
 members of the chinch- Man is a religious, a 
 worshipping creature ; so by the frame and con- 
 stitution of his mind ; all the faithful ha - b< en 
 more or less persons of devotion ; consequently 
 such as are strangers to it, and live without it,have 
 no reason to reckon themselves of the number. 
 
 6thly. As the members of the church have 
 from age to age lived in devotion, and main- 
 tained intercourse with God, so the glorious 
 head of the church, the Son of God, when he 
 came into the world, was an eminent example 
 of devotion, of secret devotion. He often with- 
 drew from company, and from his disciples, and 
 prayed alone : When he had sent the multitude 
 away, he went up into a mountain apart to 
 pray, saitb Matthew^ chap. xiv. 23. So chap. 
 xxvi. S6 — 15. He withdrew himself into the 
 wilderness and prayed, IjuIc v. 16. Mark (ells 
 us, that in the morning, rising up a great while 
 before day, he departed into a solitary place, 
 and there prayed, ch. i. 35, And in the text it 
 is said, he went out into a mountain to pray, one 
 continued all night in the Oratory of God, Luke 
 
 .12. He had his hands full of work all day, 
 of religious work, divine work ; but that doth 
 not excuse him from the duties of retirement. 
 At one time he is up ail night in his Oratory ; 
 at another time he rises a great while before da\ 
 to get into ii ; he would rather want time for 
 sleep than prayer. And how loud an admoni- 
 '" us? How great a conviction of 
 
SECT. XIII.] SECRET WORSHIP PROVED. 333 
 
 the obligation of the duty ? If it be said he had 
 more difficult work to go through, than we : I 
 answer he had a proportionable unction and 
 ability ; a more constant habitual fitness for any 
 service : He was called, though he had no cor- 
 ruptions or disorders of frame ; no sinful aver- 
 sion to pray against ; and yet how constant a 
 supplicant : and how importunate ? Heb. v. 7. 
 That herein he might have regard to his own 
 occasions, was before supposed ; but no ques- 
 tion, he also, if not chiefly, designed our in- 
 struction, and to set us an example, that we 
 should do as he has done ; as he saitli in another 
 case, John xiii. 1.5. Nor are we his disciples, 
 unless we imitate him in this, as well as other 
 excellencies, and have something of the same 
 mind in us, that was also in him. 
 
 Tthly. Such is the state and condition of 
 Christians, their dependence on God ; their 
 insufficiency of themselves, for the work and 
 business of religion, without recruits and sup- 
 plies from above, that the plea of .necessity in 
 this case is enough to prove the duty before us, 
 and indeed may supersede all farther arguments. 
 If it be asked how I will prove it is a man's 
 duty to eat, drink, and sleep I I answer, be- 
 cause he cannot otherwise live : It is his duty 
 to preserve his life, and these are necessary 
 means thereof, and so it is here. The exercises 
 of retirement, meditation, prayer, §c, are the 
 appointed means of deriving all kind of spiritual 
 supplies from above. Hereby the Christian is 
 strengthened for his warfare, enabled to en- 
 counter and stand against his enemies, EpJi. vi. 
 12 — 18. Hereby he gets his mind fortified 
 against the world, and the impression of sensible 
 tilings ; his heart poised and ballasted ; his cor- 
 
3^4- THE DUTY OF, ^C. [CHAP. IV. 
 
 ruptions subdued, and passions kept in some de- 
 corum ; and in a word, hereby he obtains assist- 
 ance answerable to his occasions, grace to help 
 in time of need. I. dare appeal to all serious, 
 sensible persons in the world in this matter, 
 whether they do not find that religion prospers 
 or decays in the soul, according to their con- 
 stancy and diligence in the duties of the closet ; 
 and that while they continue with their hands 
 lifted up in their Oratory, they prevail against 
 their enemies ; but when they are let down, 
 their enemies prevail, to allude to that E.vod. 
 xvii. 11. In short, our graces will languish, and 
 spirits flag, unless refreshed by constant inter- 
 course with the great paternal Spirit. Even the 
 soul of Christ, though in a state of innocence 
 and perfection, had so much feeling of its de- 
 pendence, as to seek supports, supplies and 
 comfort from his God and Father, by constant 
 devotion. And can we think to be safe in the 
 midst of so many dangers ; to be successful in 
 religion, bear up against the mighty opposition 
 of our enemies without, and a dead weight of 
 corruption within, in the neglect of the same 
 means ? 
 
 In a word, the duties I have been recom- 
 mending, are not only part of the homage we 
 owe to God, as his creatures, but part of the 
 necessary care we owe to ourselves : And as we 
 are new creatures, may be placed among the 
 principles of self-preservation. To neglect them, 
 is to neglect the means of our safety and spiri- 
 tual life ; and indeed if the neglect be total, it 
 argues us destitute of life, A Chi n without 
 his Oratory, without converse with heaven, is 
 but the image of a Christian ; he is like a man 
 in arras, a poor, meagre lifeless thing: So that 
 
SECT. XIII. J THE CONCLUSION. 3S; 
 
 this argument may be reckoned conclusive, and 
 I shall close the head with it, that we ought to 
 maintain intercourse with God in retirement, 
 because that is our strength and our life. 
 
 criAP. v. 
 
 The Conclusion. The "Duties of the Oratory 
 recommended, especially to three sorts of 
 persons. Directions and Helps for car- 
 n/ing on the prescribed method of Closet- 
 Devotion. Some objections answered. 
 
 It is no small part of my work that is behind, 
 should I pursue my intention, viz. to shew 
 the excellency and many advantages of a de- 
 vout temper : To direct how to acquire, pre- 
 serve and improve it : To take notice of the 
 chief impediments of it, with cautions against 
 them. But as I think it necessary to put an 
 end to the discourse as soon as possible, though 
 it be somewhat abruptly, I shall omit these 
 things, and no farther trespass on the reader's 
 patience, only beg leave to recommend the pro- 
 posed method of closet-religion very briefly to 
 three sorts of persons especially. 
 
 (1.) To ministers. There is no mean sense 
 in the saying of Luther, that three things make 
 a minister, meditation, temptation a?id prayer. 
 
'*36 tiii: conclusion. [cn.vr. v. 
 
 The more we converse with God and our own 
 heart, the litter we shall be for the duties of our 
 function : These retired exercises will derive 
 strength and ability for public performances, 
 and give them another sort of a lite, than the 
 dry discourses of common orators ; both the 
 speaker and hearer knows tins to be true. In 
 short, onr work demands it of us, that we be 
 much in onr Oratories ; our comfort, and in a 
 great measure our success depends upon it. 
 And methinks it is no small admonition to us, 
 that our great Master, after lie had spent the 
 day in the public duties of his office, preaching, 
 working miracles, 8$c. so often retired, and spent 
 whole, or part of night in secret devotion : 
 if he needed such exercises, how much more 
 dfl we ? It is indeed the great advantage of our 
 profession, that it gives us a recess from the 
 world, and special opportunity for conversing 
 with God and spiritual subjects ; and it exceed- 
 ingly concerns us to improve it for this purpose, 
 and not sutler 6tfr spirits to be too much trac- 
 ed of the world, and our time wasted in 
 world! 1 ,- pursuits, company, diversions, 8f& Mi- 
 nisters are cailed angels, and should, like them, 
 be beholding the face of their Father in 
 
 heaven^ or ministering to men on earth. It is 
 no .; to enlarge here : Nor shall 1 take 
 
 upon m ach those, of whom I ought and 
 
 ire to learn:, but I beg leave to say, we are 
 very unlike mett qf'God, if we have tittle con- 
 i rse with God. As we speak to men in the 
 name of God, we should canr J'rom God, when 
 we speak to them, ifwe would he heard. 
 
 (_'.) Another sort of persons to whom espe- 
 cially I would recommend these duties, is the 
 men of estates and education, that are free from 
 
( IIAP. V.] THE CONCLUSION". SS7 
 
 the confinements of trades and callings. These 
 ordinarily have time enough at command ; and 
 indeed would be at a loss, many of them, how 
 to dispose of it, did not their diversions and 
 pleasures come in to their assistance. They 
 have ten or twelve or more hours every day 
 lying upon their hands, void of any incum- 
 brance, but what they unnecessarily bring upon 
 themselves ; and how inexcusable must they be, 
 if they cannot mid an hour or two in twenty- 
 four for the Oratory, for the af&irs of religion, 
 of their souls and eternity ? The plea of gentle- 
 men will serve for nothing, but to aggravate the 
 guilt of their pride, sloth, neglect and perver- 
 sion of talents. There is a natural equity in 
 that of our Saviour, Luke xii. 48. To whomso- 
 ever much is given, of 'him sJudlmnch he required ; 
 and to whom men have committed much, of 
 him they will ask the more. These persons 
 have more time, capacity, helps, and more op- 
 portunity for religion than others, and therefore 
 ought to attend it the more diligently ; and if 
 they do not, their accounts at last will be but 
 uncomfortable. 
 
 (3.) The same may be said of persons of ful- 
 ness in the world, though engaged in business. 
 They have callings to mind, but the bounty of 
 providence has freed them from drudgery : 
 They do net eat the bread of carefulness and 
 sorrow, but have time enough for necessary 
 business and necessary devotion. If they do 
 not find it so, the reason is mismanagement ; 
 they do not rightly divide their time between 
 this .world and the next, allowing to each a due 
 proportion y but love the world better than their 
 souls, and therefore for the sake of the one neg- 
 lect the other. 
 
 z 
 
3:38 THE CONCLUSION. [CHAP. V. 
 
 I might largely expostulate with these and the 
 others beforeraentioned, men of substance and 
 
 estate, whether in callings, or out of them : 
 Consider God expects more from you ; more 
 time spent in devotions, than from any others. 
 Under the law regard was had to the circum- 
 stances of persons in their sacrifices: Such whose 
 poverty v. r ould not allow them a more costly 
 offering, might bring turtles or pigeons, Lev. 
 xii. 8. So it is with reference to our spiritual 
 sacrifices under the gospel. They that want lei- 
 sure or parts, their meaner and shorter services 
 in the Oratory may be effectual to obtain bless- 
 ings and comforts, and be accepted of God ; 
 but where persons have more time and ability, 
 better things are expected from them. God will 
 despise their corrupt thing, when they have a 
 male in the flock. A quarter of an hour may, 
 by the special blessing of God, to be hoped for 
 in such a case, turn to a better account witli a 
 servant or poor labourer, that knows not how to 
 redeem more, than an hour with those that have 
 their whole time at their own disposal. 
 
 I might add, your occasions make these duties 
 exceedingly necessary ; riches and fulness ad- 
 minister to pride and luxury ; betray persons 
 into innumerable temptations ; engage them 
 much in worldly commerce and company ; all 
 of which make retirement, recollection, and 
 frequent devotion necessary ; the Christian, in 
 such circumstances, cannot be safe without it, 
 he will soon be off his basis and guard, and lose 
 its frame, if he neglect it : I dare appeal for this 
 to all the serious part of mankind. It is a gross 
 mistake to think religion and devotion belongs 
 only to secluses, men shut up in cloisters, or 
 whose business r : s and contemplation: 
 
CHAP. V.] THE CONCLUSIONS 33? 
 
 None need it more than seculars, men of the 
 world, and that are much conversant in the 
 world. Even Christ himself, when he had been 
 in the world (though not about the affairs of the 
 world) the greatest part of the day, saw occa^ 
 sion to sequester, and get alone at night in his 
 Oratory : and can we be safe without such divine 
 auxiliaries ? we, who are more exposed to temp- 
 tations, and are less able to bear them. 
 
 Once more, consider the main good of an 
 estate lies in its subserviency to the ends of reli- 
 gion. There are two things chiefly that an es- 
 state is valuable for, as it gives a man an oppor- 
 tunity of being useful in the world, rich in good 
 works, and sowing more liberally for eternity, 
 and affords him more leisure and help for devo- 
 tion, cultivating his own mind, conversing with 
 God, and waiting on all the means and minis- 
 tries of religion. If both these be neglected, an 
 estate is a curse, and not a blessing, and the 
 owner will wish, and wish again, that he had 
 served God in poverty and rags, rather than 
 have been full and denied him. I know men of 
 a worldly spirit and taste, that have no higher 
 principle than sense, and judge of all things 
 from their convenience to their appetites, will 
 not come into this ; but it is nevertheless true 
 for all that, and they will find it so at last. 
 
 Well consider these things, and attend to 
 your duty : Whilst you do so, you are serving 
 your own interest in the most effectual manner, 
 and improving the advantage of that station, and 
 those circumstances the providence of God has 
 placed you in ; otherwise your riches, plenty, 
 and leisure is lost, and will only run into your 
 future account to enhance your guilt and con- 
 demnation. To conclude, ail of us are more or 
 
 z 2 
 
340 THE CONCLUSION [('HAP. V. 
 
 less concerned in these duties, and consequently 
 in the exhortation, and so I would be under- 
 stood ; for though I have mentioned some per- 
 sons, as having special advantages for them, and 
 on that account, more peculiarly obliged to 
 them ; yet others, that do not come within these 
 distinctions, should look upon themselves con- 
 cerned, some more than others, but all in some 
 degree, according to their capacity and leisure ; 
 but thyself render into the number. It is a 
 good work I would engage thee in, an honour- 
 able and profitable work ; if thou hast neglected 
 it, neglect it no longer ; if thou hast been in- 
 constant, partial, and defective, confining thy 
 devotion to one branch, as prayer for instance, 
 do so no more, but endeavour to extend thy 
 devotion in the manner prescribed. Provide an 
 Oratory, get it suitably furnished with such 
 books as may be helpful, and make the best use 
 of them thou canst : Remember that of the 
 psalmist* Psal.xc'u. 1,2. It is a good thing to 
 give thanks unto the Lord, and to sing praise unto 
 iky name, O Most High ; to shew forth thy lov- 
 ing kindness in the morning, and thy faithjldness 
 every night. And again, Psal. lv. 17. Evening 
 and morning, and at ?won will I pray, and cry 
 aloud, and he shall hear my voice. Let your con- 
 versation be in heaven, in this respect ; your 
 traffic and commerce there ; suffer no day to 
 pass without intercourse with God in the duties 
 of worship ; i the scripture, prayer, me- 
 
 ditation, <S;c. and have your times tor the more 
 thorough and solemn discharge of these offices, 
 as before advised. 
 
 s and motives, how much soever 
 due to ill! *mot now make room 
 
 for, and thereiqre shall shut up all with a few 
 
CHAP. V.] THE CONCLUSION. 34-1 
 
 directions, which I shall leave with such as are 
 desirous to pursue this scheme and method of 
 devotion, and are solicitous about a fitness 
 for it. 
 
 (1.) Endeavour for a spirit of devotion ; for a 
 temper and frame that suits work of this kind ; 
 the foundation of which is laid in sanctificatiou, 
 or the inward renewing of our natures. This is 
 absolutely necessary to the performance of reli- 
 gious duties with success, particularly those of 
 solemn worship. Except a man be born again, 
 born of water and the Spirit, saith Christ, he 
 cannot enter into the kingdom of God, John iii. 
 3. 5. i. e. as some understand it, he cannot be 
 a member of the Messiah's kingdom, or of the 
 Christian church. He is not qualified to dis- 
 charge the duties, nor partake of the privi- 
 leges of it. All the members of the church, as 
 I before hinted, are in their several degrees men 
 of devotion, and accordingly have a new and 
 divine nature, principles adapted to religion, 
 they are not of the world, but chosen and taken 
 out of it ; distinguished by another, an higher 
 and more excellent spirit, which they have re- 
 ceived, savouring the things of God, 1 Cor. ii. 
 12. They are temples of the Holy Ghost, con- 
 secrated to worship, and disposed for heavenly 
 converse. God has sent forth the Spirit of his Son 
 into their hearts, crying Abba Father, Gal. iv. 6. 
 Labour that you may be such true churchmen, 
 having the heart and temper of the church, 
 otherwise the duties of solemn worship will be 
 your aversion and burden ; you will be repro- 
 bate to them. You may sometimes be carried 
 to them by external impulse and motives, but 
 wanting the inward principle, all your service 
 
>42 THE CONCLUSION. [CHAP. V. 
 
 will have but a shadow of devotion ; be unsteady 
 and formal, without heart and life. The hypo- 
 crite cannot delight himself in the Almighty, 
 nor will he always call upon God, Job xxvii. 10. 
 I might observe besides this fundamental requi- 
 site the truth of grace in the heart, some im- 
 provement in grace is also necessary, and in- 
 cluded in the spirit of devotion. It notes a 
 mind happily turned this way, bent for devo- 
 tion ; competent skill and ability for the work ; 
 freedom and delight in it ; an heart following- 
 hard after God, tuned and set for this heavenly 
 employment ; that knows how to relish the plea- 
 sures of worship, and triumph therein. Pray for 
 and get such an heart, and the business is done ; 
 arguments and indeed farther directions will be 
 in a great measure needless. If you want such 
 an heart, beg for it w r ith the utmost importunity, 
 and rest not till you have obtained it. Make 
 great account of a devotional temper ; value the 
 least improvement of this kind more than all 
 earthly riches and honours : And if you thus 
 seek the blessing, with this esteem and prefer- 
 ence of it, you shall net long want it. God will 
 give his Holy Spirit to them that in this manner 
 «isk it, Luke xi. 13. 
 
 (2dly.) Accustom yourselves to retirement, 
 and to solemn converse with God therein : Not 
 only be patient of it, but endeavour to love it, 
 and delight in it. Guard against every thing 
 that would keep you out of your Oratory ! Sloth, 
 case, excess of worldly business, diversions, 
 pleasures, company, 8p. The conversation of 
 our friends, that most agreeable enjoyment, 
 must be used with ' caution. Amici fares tern- 
 poris, saith Lord Bacon • friends often rob us of 
 
CHAP. V."l THE CONCLUSION. o,„ 
 
 our time ; we should take care they do not rob 
 -us of our best time, the sacred hours of devo- 
 tion. Frequent evening visits, games, and 
 clubs, must be watched against. Self-denial must 
 be exercised in these and other matters, and an 
 holy resolution put on, if we would engage in, 
 and follow the method of devotion prescribed. 
 In short, make such exercises your chief solace 
 and comfort, and you will not admit every little 
 vocation and excuse from them. And methinks 
 the importance and advantage of the work 
 should carry in it its own security ; here the 
 soul trims and decks for heaven, and wipes off 
 the s ullage it contracts by worldly converse, 
 and intermixing so much with things below. 
 Many may join in Seneca's complaint, " mm- 
 " quam a turba mores guos extuli refero^ aliquid 
 " ex eo quod composui turbatur, &c. I can sel- 
 " dom preserve my manners and temper in a 
 " crowd of company : I find something or other 
 " disordered, I had endeavoured to set right. 
 " Much conversation is hurtful to me." Now 
 in' retirement we recover ourselves, wind up the 
 depressed mind towards heaven, and get the 
 frame rectified again. I mean it gives us an 
 opportunity of doing this ; has this tendency, 
 and, by the blessing of God, will have this 
 effect. Innumerable indeed are the advantages 
 of devout retirement ; endeavour to understand 
 what they are, that your experience may invite 
 you, and your affections keep you to it ; so that 
 it may become your entertainment, and then, 
 no question it will be your practice. 
 
 (3dly.) Make the devotion of the closet sub- 
 servient to an holy life, a means of promoting 
 and advancing it, in all the branches thereof. If 
 
344 THE CONCLUSION. [CHAP. V. 
 
 your devotion make you proud, censorious, un- 
 charitable, sour, and unsociable ; ready to jus- 
 tify yourselves, and despise others, and to .say, 
 stand by thyself, I am holier than thou ; much 
 more if you take encouragement from thence to 
 acts of injustice, fraud, or fleshly indulgence, it 
 is a false devotion, and looks like the sacrifice of 
 the wicked, which is an abomination to the 
 Lord. The frequent reviews we make of our- 
 selves, of our hearts and lives in our closets, 
 should be in order to correct the irregularities 
 and indecencies thereof. We converse with 
 God and ourselves that we may be the better 
 fitted to converse .with others. Our private cen- 
 sures, with the penitential acknowledgments 
 that accompany them, tend to polish and refine 
 us, and shew us to the world without spot, or 
 with fewer spots ; with a clothing of wrought 
 gold, shining in all the graces of the divine 
 Spirit, meek, humble, courteous, kind, and 
 beneficent ; Ictus endeavour, that it may be so 
 with us : Neon est. vera religh, qua.' cum templo 
 relmquitur ; it is not true religion, saith Lactan- 
 tilis, which a man leaves behind him at church ; 
 and the same may be said of the closet ; true 
 religion is not confined there, but issues forth, 
 and by its streams refreshes and adorns the con- 
 versation. The devotion of the closet should 
 .appear in its good eflects in our conduct out of 
 it ; in the constant integrity and usefulness of 
 our converse; I may add, in the serenity of our 
 minds, and cheerfulness of our behaviour. A 
 cloudy face is far from being the natural result 
 of true devotion ; it rather tends to paint the 
 countenance with rays of divine light and joy, 
 and give a lustre to it that is amiable and invit- 
 
CHAP. V.] THE CONCLUSION. 345 
 
 ing, than fill it with frightful glooms. Certainly 
 none in the world have so much cause to be 
 cheerful, as holy and devout men. They that 
 have a good God, and a good conscience to 
 converse with, and are upon good terms with 
 both, have a continual feast ; and no doubt, it 
 becomes them to be merry at it. But I must 
 not enlarge here, nor add farther directions, 
 nor can I distinctly answer the objections some 
 may pretend to make against this method of 
 devotion. I call them pretended, because I 
 reckon them rather excuses for sloth and dis- 
 affection than real reasons, even in the judg- 
 ment of the objectors themselves. 
 
 Some object want of time ; and I before al- 
 lowed this would excuse, when it can truly be 
 pleaded. Not that I suppose any Christians can 
 want time for all devotion, so much as a short 
 prayer ; but some may want time for reading, 
 meditation, 8§c. and from these less will be 
 accepted. But how few can, with any modesty, 
 join in this pretence ? I leave the reader to 
 consult his own conscience, and answer for 
 himself whether he can or not ; whether he 
 cannot every day redeem one hour in twenty- 
 four for the Oratory, or at least twice a week as 
 was proposed. 
 
 Some may object, this is more than needs. A 
 man may get to heaven without so much ado : 
 But methinks this pretence ill becomes Chris- 
 tians that profess to believe eternity, and to 
 make religion their business. It ill becomes 
 those that are so keen about the world, and 
 ready to run over one another in pursuit of it. 
 It is certain the less religion we have here, the 
 less heaven we shall have hereafter, supposing 
 
346 TI j E CONCLUSION. [CHAP, V. 
 
 a lower degree of it sufficient to carry us thi- 
 ther : Not to say that if we desire but little 
 grace, it is an argument we have none at 
 all. 
 
 I am ashamed to mention it as an objection, 
 though some may be found so far perverting the 
 gospel of Christ and scheme of Christian reli- 
 gion, as to make it, that this savours of legalism* 
 We are to be saved, say they, by believing, and 
 not working ; by Christ, and in a way of free- 
 grace. If the meaning be, that grace saves us 
 without sanctifying us ; that Christ was holy 
 and devout in our stead, and to excuse us from 
 being so ; it is downright enthusiasm, and sub- 
 verts the whole gospel. We are to be saved by 
 Christ, it is granted ; but lie saves us from our 
 sins, not in them (indulged and allowed). His 
 salvation and grace appears most eminently in 
 the refinement and perfection of our minds; 
 the spirituality and devotion of our frames. The 
 more of this any attain to, the more they are in- 
 debted to grace, and the more they will cele- 
 brate grace, both sanctifying and pardoning 
 grace. In short, the gospel is the highest dis- 
 
 msation of religion ; contains the strictest 
 rules, as well as affords the strongest motives 
 and greatest encouragements. Christ is the most 
 sublime doctor and master, and his school the 
 highest school of wisdom and divine philosophy 
 in the world ; and to say we hope to be saved by 
 Christ, and thereupon take up with a low gro- 
 velling state of religion, is to disgrace our pro- 
 fession, and abase our Master. 
 
 To conclude, every thing in our circumstances 
 and ca.se, calls us to our Oratory, God requires 
 such work of us, and we need it. Our Master 
 
CHAP. V.] THE CONCLUSION. S47 
 
 lias set us the most illustrious examples : Here 
 we have the best company and best employ- 
 ment : This is Peniel and Bethel, if we behave 
 aright in it ; the house of God, and the gate 
 of heaven : And though we must not expect 
 to be transfigured, and shine like Christ on 
 his mount, or Moses on his, we may hope for 
 those enjoyments that will make us say, it is 
 good to be here, longing at the same time to be 
 above. 
 
APPENDIX 
 
 BY ANOTHER HAND, 
 
 Referring to Ben net's Oratory, Vol. II. p. 22S. 
 
 An Help to Self-Examination, 
 
 CONTAINING 
 
 Sect. I. A Paradigm, or Scheme of Christian 
 
 Graces and Virtues. 
 
 Sect. II. A Catalogue of Sins against the 
 
 Law and Gospel. 
 
 Let us search and try our ways, and turn again unto the Lord, 
 Lam. iii. 40. 
 
 SECT. I. 
 
 A Scheme of Christian Graces and Virtues, 
 
 I. A general View of the Spirit and Temper of a 
 real Christian *. 
 
 It is a new spirit, with respect to its appre- 
 hensions, choice, affections, and actions, in 
 things relating to God and the Redeemer, the 
 soul and eternity, he. Eph. iv. 23, 24. — Renewed 
 
 * See Evans's Sermons on the Christian Temper* 
 
350 APPENDIX. [SECT. I. 
 
 in the spirit of your mind. — Ye put on the new 
 man, which after God is created in righteousness 
 and true holiness. It is a divine nature in its ori- 
 ginal (born again, or from above, of God, of 
 the Spirit, John iii. 3. 6. John i. 18.) in its ten- 
 dency towards God and heaven, and in its re- 
 semblance, Col. iii. 10. The new man, §c. after 
 the image of him that created him. It has in it 
 light and love, holiness and righteousness, good- 
 ness and truth. The same mind that was also in 
 Christ, Phil. ii. 5. Let this mind he in you, which 
 was also in Christ Jesus. The real Christian hopes 
 to be with and like Christ for ever, 1 John iii. 
 '2, 3.— Every man that hath this hope purifeth 
 himself, $jc. It is a spiritual mind, preferring 
 spiritual to carnal and temporal things ; more 
 solicitous for the interests of the immortal soul 
 than of the body, has more savour of the things 
 of God than of men, is most fervent in spirit 
 when seeking the kingdom of God and his right- 
 eousness, and in case of competition would part 
 with 'all things, life itself not excepted, for love 
 to Christ, Rom. viii. 5 — 9, Luke xiv. 26. Faith 
 is the mam principle of the Christian temper : 
 A fail h of the operation of God, acting on the 
 invisible things revealed in his word, so as to 
 make the glory of God and the Redeemer, and 
 the salvation of the soul, the highest care and 
 business of life, 2 Cor. v. 1. For we walk by 
 faith, not by sight. Phil. iii. 3. For we arc the 
 circumcision, that worship God in the spirit, and 
 rejoice m Christ Jesus, ^r. 
 
 II. Branches of the Christian temper. 1. In 
 relation to GOD, or Godlim . 
 
 l. The most reverential fear of his all glori- 
 ous Majesty, Job xiii. 11. Shall not his excel- 
 lency 'make you afraid, and his dread Jail upon 
 
SECT. l.J APPENDIX. 351 
 
 you? Psal. cxlvii. 11. The hord taketh pleasure 
 
 in them that fear him. 
 
 2. A supreme love of God, as possessed of all 
 possible excellence ; as the most suitable good 
 for us ; and under a sense of his continual good- 
 ness to us. Matt. xxii. 37, 38. Jesus .said unto 
 him, thou shalt love the Lord thy God, with all 
 tin/ heart, <§r. Jos. xxiii. 1 1 . Take good heed 
 therefore unto yourselves, that ye love the Lord 
 your God. Psal. cxvi. 12. What shall I render 
 to the Lord for all his benefit:;? 
 
 3. Hope in his mercy; Psal. cxlvii. 11. The 
 
 Lord taketh pleasure in those that hope in 
 
 his mercy. 
 
 4. Supreme trust in him ; Jercm. xvii. 5, — 9. 
 Thus saith the Lord, cursed be the man thai 
 trusteth in man, and maketh Jlesh his arm, and 
 whose heart departeth from the Lord; for he 
 shall be like, S^c. Blessed is the man that trusteth 
 in the I^ord, fyc. Eph. iii. 20. 1 Cor. i. 9, 10. 
 
 5. Giving credit, (or faith) to his testimony 
 in all that he reveals ; or believing, on the sole 
 authority of God's word'j doctrines that he offers 
 to our faith, though they exceed our full com- 
 prehension ; (as the doctrine of the resurrec- 
 rection; the distinction of the blessed Three, 
 Fattier, Son, and Holy Spirit, which plainly runs 
 through the ceconomv of cur salvation,) John 
 iii. 33. lie that hath i eceived his testimony, has 
 set to his seal that God is true. 1 John v. 10. 
 lie that believeth not God, hath made /.?';;< a liar. 
 
 6. A readiness to obey him without reserve, 
 or a bent of will tor universal obedience : Acts 
 ix. 6. Lord what vein thou have me to do ? I Cor- 
 vii. 1 9, Circumcision is nothing, fyc. but the keep- 
 ing of the commandments of God. 
 
352 APPENDIX. [SECT. I. 
 
 7. Meek submission (the same as meekness to- 
 wards God,) to the disposing v. ill of the Lord ; 
 2 Sam. xv. 2G. Behold/ here am J, let him do 
 to me as seemeth good in) his sight. PsaL xlvi. 10. 
 Be still, and /enow that I am GOD : 1 will be ex- 
 alted, S;e. 
 
 8. Repentance towards God, or an humbled, 
 broken heart before him, under a sense of sin. 
 Ezek. xxxvi. 31. Then shall ye remember — and 
 shall loath yourselves in your oxen sight. — Ezra ix. 
 6. — / am ashamed and blush to lift up my face to 
 thee my God. — 2 Cor. vii. 10, 11. For godly 
 sorroxv xiorketli repentance to salvation. Psal. 
 xxxviii. 18. — / trill be sorry for my sin. 
 
 9. Designing his glory as the great scope and 
 end of our actions; Cor. x. 31. Whether there- 
 
 Jove ye eat or drink, or whatsoever ye do, do all to 
 his glory. Horn. xiv. 7. For none of us liveth to 
 
 himself, and no man dieth unto himself. He 
 
 lire unto the Lord, fyc. 
 
 10. A disposition, and bent of soul to worship 
 God in spirit and truth, and hold communion 
 with him in secret and public devotions. In 
 prayer, praise, reading and hearing his word, 
 celebration of the sacraments, he. to exercise 
 pious and devout affections, Psal. lxiii. 1. — 
 Early will I seen- thee ; my soul tkirsiethfor thee. — 
 ver. 8. My soul followeth hard after thee. — ver. 
 5. My soul shall be satisfied as, Jvc. Luke i. 6. 
 Walking in commandments, ■ 
 
 1 1. A prevailing care to imitate God, so far as 
 lie proposes himself to our imitation. Eph. v. 1. 
 Be ye then fore jbllowers (imitators) of God as 
 dear children, 1 John ii. G. He thai saith he 
 abidetl elf also to walk, even as 
 he walked. .'■ . . v. 4 5. 
 
SECT. I.] APPENDIX. 
 
 \ c l. A studious concern to approve ourselves 
 to God, in ail oar thoughts, designs, words, and 
 actions. Gen. xxxix. 9. — Horc then can I do this 
 great wickedness, and sin against God? Regard- 
 ing him as beholding the heart, and ourselves 
 as standing or tailing by his sentence for time 
 and eternity. Psal. xvi. 8. / have set the Lord 
 always before me, 8$c. 2 Tim. ii. 15. Study to 
 sh-eic thyself approved unto God. — 1 Cor. iv. 3, 4. 
 — He thatjudgeth me is the Lord. 2 Cor. x. 18. 
 — Whom the Lord commendeth. 
 
 In Relation to the Lord Jesus Christ as 
 Mediator. 
 
 1 . Faith in Christ. A firm persuasion of the 
 truth of what the gospel testifies concerning 
 him ; a personal acceptance of him in all his 
 characters, and giving our own selves unto the 
 Lord, trusting in him to save us in his own w r ay, 
 Gal. ii. l(j. — We have believed in JesusChrist, that 
 tve might be justified by the faith of Christ. 
 
 2. Love and obedience to Christ. That he be 
 esteemed the chief of ten thousand, and altoge- 
 ther lovely — For his own personal excellencies 
 and glories, as he is the uncreated Son of God, 
 — for his nearness and dearness to the Father, 
 for the excellence of his work of redemp- 
 tion, and the unspeakable love he has expressed 
 in that he died to wash us from our sins in his 
 oxvn blood y — as he is the most necessary medium 
 
 of our happiness in this life, And object of 
 
 the saints' eternal felicity, together with God 
 the Father, in those blessed regions where is no 
 need of the sun, nor of the moon, for God and 
 the Lamb enlighten them, Rev. xxi. 23. It must 
 be sincere love in the heart ; respecting him in 
 all his characters, king and prophet, as well as 
 
 A A 
 
3.54 ArPKXDIX. [SECT.I, 
 
 sacrifice and priest ; a love transcending all love 
 to creatures, and to lite itself*. Phil. iii. 8, 9. 
 Yea doubtless, and I count all things but loss, fyc, 
 — Love must work, (1.) In frequent devout 
 thoughts ofhira. (2.) In careful observance of 
 what he lias left us in charge to believe, to prac- 
 tice, to bear, and expect, which includes fide- 
 lity and obedience to him during his bodily ab- 
 sence. (3.) A dutiful regard to the Holy Spirit, 
 whom he has left to supply his room. (4.) In 
 all kindness and respect to his friends, and fa- 
 vourites for his sake. (5.) In a concern tor his 
 interest, and endeavour to promote it, according 
 to our station and capacities, 2 Cor. v. 14, 15. 
 For the love of Christ constraineth us, §c. (6.) 
 In a delightful regard for those things, by which. 
 we may be helped to remember, and converse 
 with him ; the sacred scriptures, the Lord's- 
 suppcr, the LorcFs-day, Sec. (7.) In strong de- 
 sires after the nearest and fullest enjoyment of 
 him in heaven, (1 John iii. 2, 3.) Aspirations to 
 be with him where he is, as our highest felicity, 
 2 Cor. v. 8. Phil. i. 23. Having a desire to d< - 
 par/, and to be with Christ, which is Jar better.* 
 
 3. Rejoicing in Christ, a rest and satisfaction 
 of mind, advanced to glorying and triumphing 
 in the apprehension of his infinite excellence, 
 and the benefits we receive by him, 1 Pet. i. 8. 
 Whom though ye see him not, yet belie: ing, ye re- 
 joice with joy unspeakable, and full oj' glory. 
 
 4. A disposition to pay homage to him daily, 
 call upon his name, through him alone to come 
 unto the Father, and to be looking and longing 
 for liis second appearance, lieb. ix. 28. And 
 
 * Bennet'a Christian Oratory, vol ii. p. 135. 142, 14*. 
 
sect. i.J APPENDIX. 353 
 
 unto them that look for him shall he appear the Se- 
 cond time, 'without sin (not coming a sacrifice for 
 sin as before) unto salvation. 2 Tim. iv. 8, 
 
 Henceforth there is laid up for me a crown of 
 righteousness, — Unto all them also that love his ap- 
 pearing.* 
 
 In relation to the Holy Sjnrit in his Offices. 
 
 1. Mast fervent desires after the gracious in- 
 fluences of the eternal Spirit. Heb. ix. 14. (to 
 
 whom as Christians, we are equally devoted in 
 baptism, and by his communion blessed, as to, 
 and by the Father and the Son.) To renew the 
 mind and heart in order to our holiness and 
 happiness. John iii. 3 — 9. That which is born 
 of the Spirit, is Spirit. Psal. li. 11. Tale not 
 thy Holy Spirit from me, ver. 12. Uphold me 
 with thy free Spirit. 
 
 2. To seek after the genuine fruits which his 
 influences tend to produce : To long, and pray 
 to be filled with that, with which the good Spirit 
 of God is used to fill souls. Eph. v. 9. The 
 
 fruit if the Spirit is in all goodness, righteousness 
 and truth. Gal. v. 22, 23. Note the fruit of the 
 Spirit is love, joy, peace, long-suffering, gentleness, 
 goodness, faith, meekness, temperance. Eph. v. 18. 
 Be filed with the Spirit. 2 Cor. iii. *7, 18. — 
 Where the Spirit of the Lord is, there is liberty. — 
 Changed from glory to glory, Sfrc. 
 
 3. To tealk in the Spirit. " They do 
 " not so who in religion move in a circle, of 
 " empty, sapless duties ; but they walk in the 
 " Spirit, who make a progress, who draw nearer 
 " and nearer unto God, and become suitable 
 
 * See Bennct's Christian Oratory, Meditation on th*,Luve 
 of Christ, vol,- 1. p. '272.— 2.05. 
 
 A A 2 
 
3.j6 A1PPEN01X. [SECT; I 
 
 " and like him, unci fit for his eternal converse, 
 " and for all the present service, wheretinto lit-. 
 '• calls them*." Eph. iii. 16 — 20. This walk 
 must he with an humble sense of our indigent 
 state, and our unworthiness of the least breath of 
 influence from the blessed Spirit of God, lor he 
 seeth the proud afar off, hut giveth grace to the 
 humble : It must he with dependence on his aids - y 
 obedience to his dictates, strict observation of 
 the rule of scripture, and designing all the 
 strength we receive to the divine honour in the 
 end. Rom. v. 3. vi. 1. 1 ('or. ii. 10 — 1(5. Eph. 
 i. 1G — 20. Diligent attendance on all sacred in- 
 stitutions wherein the Spirit hath encouraged us 
 to expect he will meet us ; in public ordinances, 
 and 'private retirements, to converse with God, 
 his word, and our own souls : Jude 20. Praying 
 in the Holy Ghost. Heb. x. 25. Not forsaking, 
 tfyc. Greatest watchfulness against whatever 
 would quench his motions, or resist and grieve 
 him ; as all fleshly lusts, all intemperance of 
 passions and appetites, Eph. v. 18. Be not drunk 
 with wine wherein is excess, but, §c. All inor- 
 dinate cares and covetous desires are to be shun- 
 ed, Eph. iv. 30, 31. And grieve not the Holy 
 Spirit of God, whereby ye are, 8$c: A care to 
 improve and fall in with his influences as they 
 are afforded. This is what we are to understand 
 by the phrase, being led by the Spirit, Rom. 
 viii. 14. Gal. v. 18. When excited to duty, we 
 should arise, though corrupt inclinations, hu- 
 mour, temporal inconveniencies, sloth, &c. re- 
 sist the good motion, we should arise to actioiu 
 Cant. i. 4, Draw me, we will run after thee. 
 
 " Sec How's Scrm. on GaJ. v. 2»- 
 
SECT. I.] APPENDIX. 3.57 
 
 i. To cherish the f Hal disposition, rather than 
 servile fear, Rom. viii. 15. For ye have not re- 
 ceived the spirit of bondage, again to fear ; but ye 
 have received the spirit of' adoption whereby xce 
 cry, Abba, Father. 
 
 5. To pray without fainting for his return, 
 when he seems withdrawn, and for his enlight- 
 ening, quickening, sanctifying, strengthening, 
 comforting influences day by day. Luke xi. 
 5 — 14. If a son shall ask bread of any of you that 
 is a father, §e. how much more shall yonr heavenly 
 Father give the Holy Spirit to them thai ask him ? 
 Luke xviii. 1. And he spake a parable unto them 
 to this end, that men ought always to pray, and not 
 to faint*. 
 
 The Christian temper in relation to ourselves. 
 
 Under -sobriety or living soberly, is contained, 
 I. For the regulation of the mind 
 
 1 . The rational and wise exercise of the mind, 
 in sober consideration, or an habitual temper of 
 mind disposed to attend to things sacred or 
 common, after the most sedate and profitable 
 manner ; Eccles. x. 2. A wise man's heart is at 
 his right hand, fyc. Eceles. ii. 14. His eyes are 
 in his head, but, §c. Luke xi. 35. Take heed 
 that the light which is in you, be not darkness. 
 
 2. The preference of the soul to the body, and 
 greatest diligence for its welfare. The apostacv 
 hath inverted this order, and set appetites and 
 passions on the throne, and enslaved the mind 
 to the body. Reason and the higher powers, 
 instead of giving law, receive law from appetite, 
 and are pressed into its service to minister to it. 
 
 * S-jc 'Bcnncl's Christ. Orut. Medit'. vol. 1 , p. 306.— v®l. 2. p. 1 
 
3 -^ 8 APPENDIX. [SECT. I. 
 
 The religion of the Lord Jesus is designed to 
 reinstate the reasonable spirit in its just empire 
 oyer 'the whole man. Tit. ii. 11. et seq. The 
 grace of God which bringeth salvation, — teaching 
 us dial denying allungodliness, §c. vye slioidd live 
 soberly, S;c. Matt xvi. 26, 27. For what is a 
 man pnfled, if he gain the whole world and lose 
 his oxvn soul, §c. Jolm vi. 37. Labour not for 
 the meat which ferisheth, but for that meat which 
 endi retJi unto evejiasling life, which the Son of 
 Man shall give unto you (upon your most dili- 
 gent "labour to obtain it), for him hath God the 
 Father sealed. 
 
 5. Humility, or a just sense of our own mean- 
 ness, infirmities, and sins, and a true estimate 
 of ourselves, compared with other beings. Col. 
 iii. 12. Fat on therefore as the elect of God, §<\ 
 humbleness of mind. 
 
 4. Meekness, or an habitual freedom of mind 
 from anger and wrath, the passions being under 
 a careful restraint and regulation. Col. iii. 12. 
 Put on — meekness. 1 Pet. iii. 4. — Meek and 'quiet, 
 $c T 
 
 5. Patience? or calmness of mind under af- 
 flictions, or in the delay of our hopes. Hcl). 10. 
 36. For ye have need of patience, <S;c. 
 
 (). Contentment, or a spirit freed from all fret- 
 ful, envious, and uneasy passions, and inordi- 
 nate desires, raised by dissatisfaction with our 
 own, or grudging the state of others. I Kb. xiii. 
 5. Let your conversation be without covelousm w, 
 and be content with such things as ye have, $c. 
 Phil iv. M.J hare learned in whatsoever stale J 
 am, the.reicilh to be content, Phil. iv. 6. 
 
 7. Prudence, or a recollecting things past, 
 and looking forwards so far as may best enable 
 us to manage all our concerns agreeable to reli- 
 
.SECT, I.J APPEXOLX. 359 
 
 gion and reason. Matt. x. 16. Be yt therefore 
 
 wise as serpents. Eph. v. 17. Wherefore be ye 
 i?nt unwise, but understanding what the will Of the 
 Lord is. 
 
 8. Courage and constancy of mind in the dis- 
 ci targe of duty, notwithstanding any shame or 
 suffering it may expose us to. 2 Pet. i. 5. And 
 beside this, giving all diligence, add to your faith 
 virtue, or fortitude. 
 
 9. Vigilance, or circumspect fear, whereby 
 temptations arc avoided, or the person better 
 armed to encounter them. 1 Pet. v. 8. Be sober, 
 be vigilant, because your adversary the devil goes 
 about see Icing whom he may devour. Eph. v. 15, 
 1 6. Walk circumspectly, not as fools, but wise, 
 redeeming the time, S;c. Job xxxix. 16. She la- 
 boureth in vain, without fear. 
 
 II. For the regulation of the body; or due 
 government thereof, and all its appetites and 
 passions, conformable to the dictates of religion 
 and reason, and the highest interests of our 
 souls. 
 
 1. Self-denial and mortification of the flesh, 
 so as to be more disehgagedfrom hindrances, and 
 better able to conform to the will of God, and 
 promote the everlasting good of our immortal 
 minds. Col. iii. .5. Mortify there/one your mem- 
 bers which are upon earth, L yr. 
 
 2. Temperance, or a moderate use of those 
 tilings, which are for the support and pleasure 
 of the body. Luke xxi. 34 Jnd take heed to 
 yourselves, lest at any lime, your hearts be over- 
 charged with surfeiting caul drunkenness, §c. 
 
 3. Purity and chastity in body and soul (and 
 the great preservative of it, modesty), a fixed, 
 habitual abhorrence of all impurity in the inward, 
 or outward man. It includes a keeping the 
 
3(30 APPENDIX. [sLCT. I. 
 
 heart with all diligence, and a strict guard over 
 the senses, against every thing which tends to 
 pollute the mind, .hide 23. Hating even the 
 garment spoiled with tltefesh. Matt. v. 8. Blessed 
 are the pure in heart for they shall sec God, 
 ver. 28. 
 
 4. Diligence and industry in our calling, and 
 to improve time and talents to our everlasting 
 gain. Rom. xii. 11. Not slothful in business ,• 
 
 fervent in spirit, serving the Lord. Prov. xiv. 
 28. In aU labour there is profit ; but the talk of 
 the lips (where labour is neglected) tendelh only 
 to penury. Eccles. ix. 10. Whatsoever thy liand 
 
 jindeth to do, do it with thy might, fyc. Luke 
 xix. l.'j. And he called his ten servants, and deli- 
 vered- them ten pounds, and said unto them, occupy 
 (trade) till I ccmie. 
 
 5. To humble ourselves sometimes before God 
 by fasti ug, Matt. vi. 15, 17, 18. Moreover, 
 when ye fast, he not as the hypocrites, of a sad 
 countenance, SCc. but when thou fasteth, #c. 
 
 77ie Christian Temper in Relation to other Men ; 
 or to live righteously. 
 
 2. To love our neighbour as ourselves; this is 
 a summary of the temper due from us to all our 
 fellow-creatures, and is comprehensive of all the 
 duties of the second table, as to love God with all 
 the heart, is of the- first table. Gal. v. 14. All 
 the law (i. e. relating to our neighbour,) is ful- 
 filled in one word, even in this ; thou shall love thy 
 ■neighbour as thyself. Matt. xxii. 39. And the 
 second is like unto it, thou shall love, <S;c. 
 
 2. Doing to others, as we would be done unto ; 
 or rendering to every one such treatment, kind- 
 ncss, and allowances as if he was in my place, 
 and I in his, I might from justice, charily, or 
 
SECT. I.] APPENDIX. 361 
 
 friendship, claim at his hands, Matt. vii. 1 2. 
 Therefore, all tilings, whatsoever ye would that 
 men should do to you, do ye even so to them, &c. 
 Luke vi. SI. And as ye would that men should do 
 to you, do ye also to them likewise. 
 
 3. Justice and equity, Prov. xxi. 3. To do 
 justice and judgment (or equity) is more accept- 
 able to the Lord than sacrifice. Mic. vi. 8. He 
 hath shewed thee, O man, what is good — to do 
 
 justly. Horn. xiii. 7, 8. Render therefore to all 
 their dues, 8$c. 
 
 4. Truth and faithfulness, Col. iii. 9. Lie not 
 one to another, seeing ye have put off the old man, 
 with his deeds. Eph. iv. 25. Wherefore putting 
 away lying, speak ye every man truth, §c. 
 
 5. Mercifulness and compassion, Col. ii. 32. 
 Put on therefore as the elect of God, holy and be- 
 loved, bowels of mercies, kindness, $e. 
 
 6. Charity and beneficence towards the poor. 
 Matt. xxvi. 1 1 . For ye have the poor always with 
 you. 1 Tim. vi. 17 — 20. Charge them that are 
 rich in this world, <§c. That they do good, that 
 they be rich in good works, ready to distribute, 
 willing to communicate, <S-;c. Heb. xiii. 16. But 
 to do good, and to communicate, forget not ; for 
 with such sacrifices, &c. 1 John iii. 17. But 
 whosoever hath this world's good, and sccth his 
 brother have need, and shutteth up his bozcels, <§ c. 
 
 7. Charitable Judging, in opposition to cen- 
 soriousness, or pragmatical, rash, partial, and 
 uncharitable judging. Matt. vii. 3, Judge not, 
 that ye be not judged. 1 Cor. viii. 5. Charity 
 thinleth no evil. John vii. 24. Judge not accord- 
 ing to the appearance, but judge righteous judg- 
 ment. 
 
 8. Peaceableness, and to overcome evil with 
 good. Matt, v, 9. Blessed are the peace-makers ; 
 
362 APPENDIX. SECT. 1. 
 
 fir they shall he coiled /he children of God. Rom. 
 xii. 18. If it he possible, S^c. hve peaceably with 
 all men, ver. 21. Be not overcome of evil, but 
 overcame evil with good. Mart. v. 44, 4.5. 
 
 9. 7b rejoice with them that rejoice, and weep 
 with them that weep : To be touched and sympa- 
 thize with our neighbour's good or evil, as if it 
 were our own. 1 Cor. xii. 26, 21. Wearemem- 
 hers one of another ; therefore, if one member suf 
 
 Jer, all the members suffer with if. Horn. xii. IS: 
 Rejoice with them that do rejoice, and weep with 
 them that weep. John xi. SI. Jesus wept. Luke 
 i. .58. And the// rejoiced with her. 
 
 10. Public sptrikdness. Phil. ii. 4. Look not 
 every man on Ms own things (swallowed up with 
 self) ; hut every man also on the things of others. 
 1 John iii. 16. Hereby perceive xee the love of 
 (rod, because he laid down his life for us : And 
 We ought to lay down, our lives for the brethren. 
 
 11. Gratitude towards benefactors, forgiveness 
 of enemies, and meekness to all persons: 2 Tim. 
 i. 16, 17, 18. The Pord give mercy to the house 
 of Onesiphorus ; for he oft refreshed me, <§*& and 
 in how many tilings lie ministered auto me, §c. 
 Luke vi. 37. Forgive, and ye shall be forgiven 
 
 -('Matt. vi. 14, 1.5.) Tit. iii." !, 2. Put them in 
 mind to be — gentle, shewing all meekness unto all 
 men. 
 
 12. Hospitality and. courteousness. Rom. xii. 
 13. — Given to hospitoliiif, l Tim. iii. 2. Tit, i. 8. 
 1 Pet. iv. 9. Use hospitality — without grudging' 
 l Pet. iii. 8 Fimtliy — be courteous. Acts xxvii. 
 3. And Julius (an heathen centurion) courteously 
 intre: ted Paul, &;c. Acts xxviii. 7. 
 
 j;>. Edifying conversation, instructing, &c, 
 
 and to restore a, fallen" brother in tin- spirit of 
 
 ekness, Lev. six. 17. Thou shall not hate 
 
SECT. I.] APPENDIX. 3ti3 
 
 thy brother — Thou shall in any wise rebuke thy 
 'neighbour, and not suffer .sin. upon him. Coloss. 3. 
 16. Let tf/e word of Christ dwell, in you richly, 
 in all wisdom ; teaching and admonishing, <§c. 
 Col. iv. 6. Let your speech be always with grace, 
 <§c. 1 Thess. v. 14. Warn them that are unruly, 
 comfort the feeble-mi hided, SfC. Gal. vi. 1. If a 
 man be overtaken in. a fault, ye which are spiritual 
 restore such a one in the spirit qi' meekness, ^c. 
 
 . 14. Christian benevolence, in praying for and 
 Jabouring after the spread of the gospel, for the 
 salvation of all men, Jews and Gentiles, Maho- 
 metans and Infidels. 1 Tim. ii. 1,2. I ex- 
 hort therefore, that first of all, supplications — he 
 made for all men. 3 John 7, cS. Because that for 
 his name sake they went forth, o,r. We ought 
 therefore to receive such, that zee might be jell ow- 
 helpers to the truth. 
 
 The Christian Temper in particular Relations, 
 
 1. Magistrates and governors are directed to 
 be just and faithful in their offices, as those who 
 are to do good, and act for God, Horn. xiii. 3. 
 For rules are not (in their place and office) a ter- 
 ror to good 'works, but to the evil. 2 Sam. xxiii. 
 3. Those who rule over men, must be just, ruling 
 in the j ear of Clod. 
 
 2. Subjects, 1 Pet. ii. 13, 14. Submit your- 
 selves to every ordinance of man (or human con- 
 stitution in government) whether to the king as 
 supreme, fyc. Rom. xiii. 1,2.5. Let every soul 
 be subject to the higher powers, for there is no 
 power but of God, and they that resist shall, <Scc. 
 
 3. Ministers arc: to be faithful men, qualified 
 and apt to teach, and with humility to guide 
 and govern according to the mind of the Lord 
 Jesus. Acts xx. 25. Take heed to yourselves, and 
 
364 API«EWDIX. ("SECT. I. 
 
 to all the flock, $c. 1 Vet. v. 1—5. Feed fbefock 
 of God, Sec. 2 Thcss. ii. 1 Tim. iii. Tit. i. 7. & 
 seq. 1 Thess. ii. 
 
 4. People to their ministers, that they be 
 
 teachable, prize arid improve opportunities of 
 instruction, esteem them very highly in love 
 for their work*s sake, and maintain them. 
 1 Thess. v. 12, 13. And zee beseech yoy, brethren, 
 to know (acknowledge and respect) them which 
 labour, §c. (Heb. xiii. 17.) 1 Cor. ix. 14. Even 
 so hath the Lord ordained — should Ike of I he 
 gospel. 
 
 5. Husbands, to treat their wives with all ten- 
 derness and endearing affection, and the highest 
 example is proposed to imitation, Eph. v. 25. 
 Husbands lore your wives, even as Christ also loved 
 the church, ^e. Col. iii. 19. Husbands lore your 
 wives, and be not bitter agamst litem. 
 
 6. Wives, to pay all suitable deference and re- 
 gard and affection to their husbands, Eph. v. 23. 
 And the xcife see that she reverence her husband. 
 Col. ii. IS. Submit yourselves unto your own hus- 
 bands, as it i* ji I'm the Lord. 1 Pet. iii. 1 — 7. 
 
 7. Parent^, that they be careful in providing 
 for the welfare of their childrens sou! and bodies. 
 Deut. vi. 7- And thou shall teach litem diligently, 
 Sec. Eph. vi. 4. — Bring them up in the nurture, \c. 
 of the Lord. 1 Tim. v. 8. 
 
 8. Children, that they honour and obey their 
 parents, and fear offending them. Lev. xi\. :>>. 
 Ye shall fear every man his mother and his father. 
 Col. iii. 20. Children obey your parents in all 
 things, for this & well-pleasing, §c. 
 
 9. Honour and respect to superiors, Horn, 
 xiii. 7- Honour to wham honour is due. Lev. 
 xix. .'$2. Thou shalt rise up before tin hoary head, 
 and honour the face, of the old man. 1 Tim. v. 17- 
 
SECT. 1.] AI'PEXDIX. 36.'5 
 
 Let the elders thai ride well, be counted worthy of 
 double honour, $c. chap vi. 1. Let as menu/ ser- 
 vants as are under the yoke, count their masters 
 tour thy of alt honour, that the name of God and his 
 doctrine be not blasphemed. 
 
 10. Condescension towards inferiors, and one to 
 another. Horn. xii. 16. Mind not high things, but 
 condescend to men of low estate. 1 Pet. v. 5. Yea 
 all of you, be subject one to another, and be ye 
 clothed with humility, for God resisteth the proud, 
 but giveth grace to the humble. 
 
 1 1 . Masters, that they behave prudently, justly, 
 and gently to their servants. Col. iv. 1. And ye 
 masters do the same things (the .same equitable 
 good things) unto them ; forbearing ihrealen'mgs, 
 (injurious, intemperate threatenings,) knowing 
 that ye also have a master in heaven. 
 
 12. Servants, that they be subject to their 
 masters with all fear, and be faithful and dili- 
 gent with good will, and this not only to the 
 good and gentle, but the froward. Eph. vi. 5 — 
 9. Servants be obedient to them that are your 
 mailers, 8$c. in singleness of heart as unto Christ, 
 :ye. (1 Pet. ii. 18 — 22.) Tit. ii. 9, 10. Exhort 
 servants to be obedient, §c. not answering again, 
 not purloining, (slyly defrauding) but shewing all 
 good fidelity. 
 
 The Christian's temper towards things on earth. 
 and tilings above. By being much conversant 
 with God and the Redeemer in the duties of 
 the Oratory, and public worship, and medi- 
 tating often on death and judgment, heaven and 
 hell, he obtains through grace, 
 
 1. Moderation and growing weanedness from 
 worldly enjoyments. 1. Cor. vii. 22, 30, 31. 
 But this I say brethren that the time is short, §c. 
 
366 APPENDIX. [sect. I. 
 
 they that weep as though they wept not — and they 
 that rejoice, as though the// rejoiced not ; and they 
 that baif, as tfwugh the// possessed not ; and they 
 that use this world, as not abasing it; for the 
 fashion of this world passe I h aicay. Col. iii. 1. & 
 seq. 
 
 2. Growing affections for, and longing- after the 
 presence of God and the Lamb, and the com- 
 pany, employments and enjoyments of heaven. 
 Phil. iii. 14. I press toward the mark for the 
 ptvze if iiie high calling of Gad in Christ Jesus. 
 Phil. iii. 20, 21. For oar conversation is in ' hea- 
 fefoffrom xchencc also ice look for the Lord Jesus 
 Christ, who shall change our vile bodies, 8Cc. Matt. 
 vi. ] ( J. & seq. 
 
 Qualifications which should run through every 
 branch of the Christian temper. (1.) Sincerity, 
 which is the very soul of religion, and without it 
 all is vain. Psal. li. 6. Behold thou desiresl truth 
 in the inward parts. — (2.) Constancy and perseve- 
 ranee, lCor. xv. 58. — Be ye stedfast, immove- 
 able, §e. (3.) A tender spirit, or quick and 
 ready sense and feeling in spiritual tilings, and a 
 pliable disposition to yield to divine dictates and 
 influences by the Spirit or Moid of God, and en- 
 gage in all discerned duty, in opposition to in- 
 sensibility and hardness of heart, a stiff* neck, 
 
 n sinew, and brow of brass, 2 Kings xxii. 19. 
 Because thine heart was tender, and thou liast hum- 
 bled thyself before the Lord when thou heardst — • 
 and went before, me, §c, (4.) Zeal, or an ardent 
 concern and growing endeavour to promote the 
 glory of God and the Redeemer, and obtain 
 eternal salvation. 1 Cor. xv. 58. — Always 
 abounding in the work of the Lord, fyc. Rev. iii. 
 19, Be zealous, 8$c. Lastly, Prudence, in judg- 
 ing what is in present circumstances our duty, 
 
SECT. I.] APPENDIX. 367 
 
 and how all opportunities of doing or getting 
 good may be best improved. Eccles. viii. 5. 
 A wise mart's heart discerneth both time and judg- 
 ment. To eonelude. A Christian must stand at 
 the greatest remove from an inconsiderate, 
 frothy, and vain temper, which transforms a man 
 into an ape, and must cherish a thoughtful, 
 prayeij fill ', and serious spirit, and a steady atten- 
 tion of mind to the word of God, and to duty at 
 all times. Phil. iv. 8. Finally, brethren, what- 
 soever things are true, whatsoever things are honest, 
 whatsoever things are just, whatsoever things are 
 ■pure, whatsoever things are lovely, whatsoever 
 things are of good report, if there he any (thing) 
 praise (worthy) if there be any virtue, think on 
 these things. 2 Tim. ii. 7. Consider what I say ; 
 and the Lord give thee understanding in alt 
 things. 
 
368 AITENDIX. [SECT. IT. 
 
 SECT. II. 
 
 A catalogue of sins against the Law and 
 Gospel. * 
 
 Let as search and try our ways, and tarn 
 again unto the Lord. Let us lift up our 
 hearts with our hands unto God in the 
 Heavens. Lam. iii. 40, 41. 
 
 man's corrupt state. 
 
 1 hr corruption of man's nature calls for the 
 most serious attention, deep humiliation, and in- 
 ward lamentation ; yet where it most reigns it 
 is least noticed. John iii. 6. That which is born 
 of the flesh is flesh. Job xiv. 4. Who can bring 
 that which is clean, from that which is unclean? 
 Not one. Geo. \ iii. 21. The imagination of 
 man's heart is evil from his youth. Ps. li 5. Be- 
 hold, I teas shapen in iniquity: And in sin did my 
 mother conceive me. Eph. ii. 3. And were by na- 
 ture the children of wrath, even as others. Rom. 
 viii. 7. Because the carnal mind is enmity against 
 God, kv. Tims the inward man, the under- 
 standing, memory, conscience, will, and affections, 
 are all depraved and perverted, and the outward 
 man is become the instrument of unrighteous- 
 ! ; tongues, unruly, unsavoury, defiling the 
 
 • Seo the Coijfrssion <>f Faith, hy the Assembly of Divines 
 •n the Jen Commandments. 
 
SECT. II.] APPENDIX. 369 
 
 whole body, fyc. James iii. 6. All these cor- 
 ruptions proceed from the heart uncircumcised, 
 6r tmbaptized. Acts vii. 51. Ye stiff-necked, and 
 uncircumcised in heart, and ears, &c. Mark vii. 
 20 — 24. Matt. xv. 10 — 21. And he called the 
 multitude, and said unto them, hear and under- 
 stand, 8fc. For from within, out of the heart of 
 men, proceed evil thoughts, adulteries, fornications, 
 murders, thefts, covetousness, wickedness, deceit, 
 lasciviousness, an evil eye, blasphemy, pride, fool- 
 ishness : All these things come from within, and 
 defile the man. 
 
 Actual sins against the law, and gospel ; dis- 
 tinguishable into, sins national,* and per- 
 sonal, of omission, and commission ; in 
 thought, word, and deed. Thy com- 
 mandment is exceeding broad, Psal. cxix. 96. 
 Who can understand his errors ? 8$c. Psal. 
 xix. 12, 13. 
 
 1 . Actual sin against the frst table of the law, 
 or the duties of piety. 
 
 I. Commandment is violated, not only by athe- 
 ism, blasphemy, infidelity, &c. (Ps. xiv. 1. The 
 fool hath said in his heart, there is no God : They 
 are corrupt, <£*c.) but by sins of omission. 
 
 * N. B. There are three things that will raise a sin to a 
 public guilt, and make it become national. 
 
 1. Common practice. 
 
 2. Public establishment, or connivance. 
 
 3. General msensibleness. These, on special occasions (as 
 in time of war, &c.) should be particularly acknowledged, and 
 bewailed. See Wilkins on the Gift of Prayer, p. S7> 
 
 B B 
 
370 APPENDIX. [jSECT. II. 
 
 When we do not most diligently seek after the 
 knowledge of God, and all his glorious perfec- 
 tions : Not learning from his works, or his word, 
 not desiring the knowledge of him or his ways, Job 
 xxi. 14. Forgetful of God, and having nothing 
 to do with him, Ps. x. 4. 1 1. God is not in all his 
 thoughts, Src. The want of a stedfast faith, a 
 lively hope in, and a firm trust and dependence 
 upon God. Heb. iii. 12. Take heed, brethren, 
 Jest, §c. When he is not loved above all, no 
 ardent desire of his presence, nor delight in the 
 fruits of him. Rev. iii. 16. So then because thou 
 art lukewarm, 8$c. When we neglect to praise 
 him tor his excellence, to adore his Majesty, or 
 to be zealous for his glory. Deut. xxiii. 15. But 
 Jesliurun, S^c.—^forsooJc the God that made him, 
 When we are not fearful to offend, nor make 
 haste to repent of those sins by which we have 
 provoked him. Isa. i. 4, 5. Ah sinful nation, $r. 
 they are gone backxuard, <fyc. By not endeavour- 
 ing to bring those to repentance, whom, by our 
 evil counsel, or example, we have caused to 
 offend him. Rom. i. 32. Who knowing the judg- 
 ment of God, fye. hate pleasure in them that do 
 them. When we do not yield a sincere obe- 
 dience to all his commands — a patient submis- 
 sion under all chastisements — and an absolute 
 resignation to his holy will, Prov. xiii. 13. TVhosu 
 despiseth the word shall be destroyed, 8$c. Job 
 xxxiv. 33. Should it be according to thy mind ? 
 §c. When we do not labour to plea-e and ho- 
 nour him in all things — and are not tiu'y thank- 
 ful for all his blessings. 1 Thess. ii. 15. They 
 please not God. Rom. i. 21. Neither were thank- 
 ful. 
 
 By commission. When we serve or worship 
 any other as God. Rom. i. 25. — or suffer anjr 
 
SECT. II. J APPENDIX. S7l 
 
 thing to rival him in our hearts, by too much 
 self-love, or affection for created good, 2 Tim. 
 iii. 2. 4. Lovers of their own selves — lovers of 
 pleasure more, 6yc. By bold profaneness, or by 
 filthy hypocrisy. Job xxi. 15. What is the Al- 
 mighty that xve should serve him ? §c. Isa. lxv. 5. 
 Which say, stand by thyself, §c. these are a smoke 
 in my nose, 8§c. By heresy, schism, apostacy, 
 infidelity, and foolish doubting. Gal. v. 20. 
 1 Cor. xx. 25. Heb. x. 39. Jerem. iv. 22. By 
 presumption, despair, and carnal security, trust- 
 ing in friends, wealth, §c. Zeph. i. 12. Settled 
 on their lees, that say in their hearts, the Lord 
 will not do good, 8$c. By pride, and high looks, 
 secret lifting up of heart, and glorying in self, 
 or the creature, instead of lying so low as God's 
 greatness, and our vileness doth oblige us. Isa. 
 lxv. 2. Isa. ix. 10. The bricks are fallen down, but 
 'we build with hewn stone, jfcc. By disobedience, 
 impatience, and murmuring, instead of return- 
 ing to him that smites us. Isa. ix. 13. For the 
 people turneth not to him that smiteth them, 8$c. 
 Jer. xliv. 15 — 24. 
 
 II. Commandment is violated by sins of omission. 
 
 When we slight and neglect the worship of 
 God in public, or private in our families, or 
 secret in the closet : When we do not worship 
 him after a due manner in spirit and truth, with 
 reverence and godly fear : When we have not a 
 due regard to ail the parts or kinds of divine 
 worship, prayer, in all its kinds, the ministry of 
 the word, (and religious reading it,) the admi- 
 nistration of the sacraments, fyc. or do not come 
 to them with due preparation, and a heart engaged 
 to do all therein to the Lord, even to the Lord, 
 Zech. vii.5, G. The wicked— — will not seek after 
 
 B JJ 2 
 
372 APPENDIX. [SECT. II- 
 
 God, fyc. Fs. x. 4. Matt. xv. 8. This people 
 draweth nigh, §c. but their heart is far from me. 
 
 By sins of commission : idol-worship, or bowing 
 down to images, pictures, &c. or invoking, in a 
 religious manner, any creature. Isa. xlii. 
 s. My glory will I not give to another, $c. Su- 
 perstition and will-worship. Isa. xxix. 13. 
 Their fear towards me is by the precept of men. 
 Matt. xv. 9. But in vain do they worship me, SfC. 
 When we rest in mere outward observances, 
 forms, and shadows of religion. Ezek. xxxiii. 
 31, 32. And they come unto thee as the people 
 comet! i, and they sit before thee as my people, and 
 they hear thy words, but they will not do them, cVc. 
 By simony, Acts viii. 18. And when Simon, 
 oyc. he offered them money, <§c. By sacrilege. 
 Rom. ii. 22. Thou that abhorrest idols, dost thou 
 commit, §c. Mai. iii. 8. Will a man rob God? 
 Yet ye have robbed me, &;€. Contempt of, and 
 hindering the worship of God. Mai. i. 7 — 13 
 Behold what a weariness is it, c\c. 1 Thcss. ii. 
 15, IS. Forbidding us to speak, &;c. 
 
 III. Commandment is violated by omission. 
 
 Not glorifying God's holy name by all the 
 ways we can ; in meditation, speech, and beha- 
 viour. Deut. xxxiii. 51. Because ye sanctified me 
 not, $fc. Not. reverencing him and his glorious 
 titles, attributes, ordinances, words, sacrament ;, 
 pravcr, oaths, vows, and his works of nature, 
 providence and grace. Rom. xv. 3, 4. Eccles. 
 v. 2, 3, 4, 5, 6. Be not rash with thy mouth, and 
 let not thy heart be hasty to utter any thing before 
 God ; for God is in lieaven, and thou upon earth, 
 therefore let thy words be few. When thou t owest 
 a vow unto God, defer not to pay it ; for he hath 
 no pleasure in fools, tyc. Suffer not thy mouth to 
 cause thy flesh to sin, $c. 
 
SECT. IT.] AITENDIX. 373 
 
 By commission. The. 'profane and irreverent 
 use of God's name, or whatever bears a relation 
 to him. By blasphemy. 2 Kings xix. 22. Per* 
 jury. Zech. v. 3, 4. — The curse — it shall enter the 
 house of him that szceareth falsely, 8fC. Oaths and 
 curses. Jerem. xxiii. 10. For because qf'szcearing 
 the land mourneth. Rom. xii. 14. By hasty, 
 unlawful, and superstitious vows, (Eccl. v. 9, 3, 
 4, 5, 6.) By jesting with, perverting, or scorn- 
 ing God's word, Jerem. xxiii. 33, 34. 36'. 38. 
 And when this people, &?c. shall ask thee, saying, 
 (in a scornful way,) What is the burden of the 
 Lord ? Thou shall then say unto them, What bur- 
 den I I will even forsake you, saith the Lord, 
 2 Chron. xxxvi. 16. But they mocked, &;c. and 
 despised his words, 8$c* 
 
 IV. Commandment is violated by omission. 
 
 When we do not keep holy to God his sab- 
 bath : Not laying aside all our secular busi- 
 nesses, and amusements ; not endeavouring by 
 reading, meditation, and prayer, to get our 
 hearts into such an holy frame, as suits the day, 
 and worship of the Lord. Isa. lviii. 13. Exod. 
 xx. 10. Not obliging our children and servants 
 to spend his day in religious exercises in public 
 and private, but allowing of work or diversion. 
 Nehem. xiii. 15. 17, 18. In those days saw I in 
 Judah some treading wine^presses, on the sabbath, 
 8Cc. And I testified against them, fyq. Then I 
 
 contended with the nobles. What evil thing is 
 
 this that ye do, and profane the sabbath day I <§c. 
 Jer. xvii. 24. & seq. 
 
 By Commission. When we profane the day 
 by carnal ease and pleasure ; by worldly em- 
 ployments ; by visiting ; by travelling unneces- 
 sary journeys j when we indulge ourselves, or 
 
374 APPENDIX. [SECT. II. 
 
 families, in any forbidden recreations ; when we 
 deny that rest to our servants, and our cattle, 
 which God requires ; when, however exact we 
 may seem to be in external observances, our 
 hearts are left to go after their covetousness and 
 we do not honour God, or his day, from the 
 heart, Amos viii. 5. — And the sabbath that we 
 may set forth wheat. Ezek. xxxiii. 31. ch. 
 xx. 21. 
 
 2. Sins against the second table, or the duties of 
 righteousness and sobriety. 
 
 V. Commandment is violated (understanding 
 by father, and mother, not only natural parents, 
 but al! superiors in age, and gifts, and especially 
 such as by God's ordinance are over us in places 
 of authority, whether in family, church, or 
 state,) by omission. 
 
 In natural •parents ; token they do not love, 
 cherish, and provide for ; nor rightly educate, 
 instruct and pray for their children ; when they 
 do not draw them to good by examples, and en- 
 couragements ; nor deter them from evil, by 
 corrections : Not regarding the scripture rule, 
 Eph. vi. 4. — Bat bring them up in the tin; /arc and 
 admonition of the Lord. In politic parents, or 
 governors, when they do not in the tear of God 
 govern and protect ; when they do not punish 
 evil-doers, and praise them that do well ; when 
 they do not endeavour that God be honoured, 
 truth maintained, and justice duly executed 
 through their dominions; but sin against tin- 
 rule, i Pet. ii. 14. — Sent by him for the pu- 
 nishment of eviUdoers, and for the praise of them 
 that do well In ecclesiastical parents, or pastors, 
 when they do not watch over the souls of the 
 people, nor instruct in saving knowledge, nor 
 
SECT. II.] APPENDIX. 375 
 
 guide by their good examples, nor duly admi- 
 nister the holy ordinances of Christ, nor keep 
 up the wholesome discipline of the church. Isa. 
 lvi. 10, 11, 12. His watchmen are blind ; they are 
 
 all ignorajit, §c. loving to slumber. They all 
 
 look to their oxen way, every onejbr his gain, &c. 
 / will fetch nine, <§c. In economical parents, or 
 masters, and mistresses ; when they do not es- 
 teem and sufficiently provide for their servants ; 
 are not just in their wages, reasonable in their 
 commands, good in their examples, (having no 
 concern for their immortal souls,) nor gentle in 
 their reproofs. Jer. xxii. 1 3. Woe unto him that 
 useth his 'neighbour's service without wages, and 
 givcth him not for his work. Col. iv. 1. — Give — 
 that which is just and equal, forbearing threaten- 
 bigs, 8$c. In superiors by age ; when they do 
 not labour to excel in wisdom, sobriety, gra- 
 vity, and authority of their words and actions, 
 and good example, but sin against the rule. 
 Tit. i. 2. That the aged men be sober, grave, tem- 
 perate, sound in faith, in charity, in patience. In 
 superiors by gifts ; when they do not instruct 
 the ignorant, and bear the infirmities of the 
 weak, contrary to the rule. Rom. xv. 1, 2. We 
 then that are strong, ought to bear the infirmities 
 of the weak, 8$c. — Please his neiglibour for his 
 good, to edification. In super'ws in estate ; when 
 they do not more largely employ their riches • 
 and influence to help the poor, and promote 
 every pious and good design ; contrary to the 
 sacred rule. Gal. vi. 10. As we have therefore 
 opportunity, let us do good unto all men, especially 
 them that are of the houshould of faith. In all chil- 
 dren, subjects, and injeriors ; when they render 
 not the honour, love, obedience, and submission 
 which they owe. Ezek. xxii. 7. In thee have they 
 
376 APPENDIX. [SBCT. II. 
 
 set light by father and mother. In the worst times, 
 The child shall behave himself proudly against the 
 ancient, and the base against the honourable. Isa. 
 iii. 5. 
 
 By commission. In children when they are 
 undutiful, stubborn, and disrespectful to their 
 parents; contrary to the rule, Eph. vi. 1. Chil- 
 dren obey your pare/its in the Lord ; Jor this is 
 rigid. Dent, xxvii. 16. Cursed be lie that setteth 
 light by his father, or mother. In subjects ; when 
 they rebel, plot, murmur against, revile, curse, 
 or wish evil to the king, and his ministers, and 
 resist lawful authority, Rom. xiii. 2. Whoso- 
 evei c ore resisteth the power, resistelh the or- 
 
 dinance of God ; a;- d Hay that resist, shall receive 
 to themselves damnation. In the people ; when 
 they defraud, contemn, slight, refuse to receive 
 instruction, and reject their pastors, through 
 pride, kc. 1 Tim. v. 18. The labourer is worthy 
 of his reward. 2 Tim. iv. 3, 4. The time will come 
 when men will not endure sound doctrine ; but afar 
 their oxen lusts shall they heap, <£c. In servants ; 
 when they disobey, neglect, and despise their 
 masters, Sfc. Col. iii. 22, 23. Servants, obey in. 
 all things, & c. In all these, when they are ialse, 
 unfaithful, and treacherous; when rude, un- 
 thankful, and ungrateful to any of their respec- 
 tive relations, contrary to the rule, Rom. xiii. 7. 
 Render therefore to all their dues, $c. Fear to 
 whomjear, honour to tyhom honour, eye. Jn all 
 inferiors whatsoever, (in age, abilities, &c.) 
 when obstinate, contentious, arrogant, and dis- 
 respectful in their behaviour towards any better 
 or superior. 2 Pet. ii. 10. — Despise government, 
 presumptuous are they, self-willed, eye. Jude 10. 
 Thest are mwmurers, com/plainers 9 walking, $c. 
 In all parents, governor^ superiors; when they 
 
sj;ct. n.] atpendix. 377 
 
 arc tyrannical and cruel, rigorous and severe, 
 iioward and bitter against their respective infe- 
 riors ; not considering, Job xxxi. 13, 14, 15. 
 If I did despise the cause of my man-servant, 8pc. 
 J I "hat then shall I do when Godrisethup? 8$c. 
 Did not he that made me, §c. Lev. xxv. 43. 
 — Not rule' over him with rigour, but shalt fear 
 thy God. 
 
 VI. Commandment is violated by omission. 
 
 By not using all lawful means to preserve our 
 own lives, and others. Eph. v. '28. So oughtmen 
 
 to love as their own bodies. Prpv. xxiv. 1). 
 
 If thou forbear to deliver them that are drazen unto 
 death, $c. When we do not love our neigh- 
 bour as ourselves, nor endeavour to procure 
 and promote his health, safety, life, and hap- 
 piness, temporal and eternal, Luke x, 30 — 
 
 33. The priest and Levitc passed by mi thv 
 
 other side, §c. When we are not meek, kind, 
 gentle, good, patient, compassionate, charitable, 
 or ready to relieve, comfort, and pray for those 
 whose necessities, miseries, and dangers require 
 it. Horn. i. 31. Without natural affectum, — un- 
 merciful. When we are not inclinable to peace, 
 easy to forgive injuries, and ready to return 
 good for evil. Rom. i. 31. Implacable. Prov. 
 xx. 22. Say not thou, I will recompense evil / I 
 will do so to him, 8sC. Prov. xxiv. 29. 
 
 By commission. In suicide, or taking away 
 one's own life ; by needlessly putting our lives 
 in danger ; by engaging in duels, or any unlaw- 
 ful war. Acts xvi. 28. Paul cried with a loud 
 voice, saying, Do thyself no harm. When we 
 injure the body, or life of our neighbour design- 
 edly, directly or indirectly. Ps. v. 6. The Lord 
 zcill abhor the bloody and deceitful man. Deut. 
 
578 APPENDIX. [sect. it. 
 
 xxvii. 24. Cursed be he that smiteth his ?wigkbour 
 secret! if. By contriving the abortion of children; 
 by Violence against our neighbour; by pursuing 
 
 him with injuries, threats, and revenge ; or en- 
 tertaining hatred, envy, and malice in our 
 hearts against him. Micah li. 1. Wo to them 
 that devise iniquity, Spc. 1 John iii. 1,5. Whoso- 
 ever hateth his brother is a murderer. When 
 rashly, causelessly, and immoderately, angry 
 with him ; or revile, curse, or speak evil against 
 him ; and willingly grieve, vex, or disquiet 
 him, being froward in heart, and of perverse 
 lips. Matt. v. 22. But I say unto you, that who- 
 soever is angry with his brother without cause, §c. 
 shall say, Thou fool, shall be in danger of hell 
 jire. Prov. xi. 20. They that are of a froward 
 heart are abomination to the Jjord, 
 
 VII. Commandment is violated by omission. 
 
 By not watching against all incitements, and 
 opportunities of defiling ourselves or others ; 
 when we do not diligently watch and pray 
 against temptation, nor arc temperate in meats 
 and drinks, nor ever mortify the flesh by fasting 
 and abstinence. Job xxxi. 1 . Prov. iv. 7, 8. 
 Col. iii. 5, 6. When married persons have not 
 a mutual love; constant and inviolate, full of 
 compliance, sympathy, and forbearance. Prov. 
 v. 15, 16, 17, 18, 19. ' 1 Pet. ii. 7. Ye husbands, 
 dwell with them, according to knowledge, Ǥy\ 
 
 By commission. In unchaste thoughts, speech, 
 or behaviour ; when the vice of the heart is fed, 
 and provoked by luxurious diet ; by impure 
 company, discourse, songs, books, and pictures, 
 Or by lascivious dresses, dances, or plays, or 
 complacency in bringing to mind past impuri- 
 ties. Matt v. 28, 29, 30. But I say unto you. 
 
SECT. II.] APPENDIX. 379 
 
 whosoever looketh on a woman to lust after her, 
 hath committed adultery with her already in his 
 heart. And if thy right eye offend (cause thee to 
 offend), pluck it out, tj'c. 
 
 VIII. Commandment is violated by omission. 
 
 By not making conscience of the means used 
 to get riches, nor being upright in our dealings. 
 1 Tim. vi. 9, 10. But they that Will be rich fall 
 into temptation, §c. When we are not indus- 
 trious in our calling, to provide honestly for 
 ourselves and families, or not frugal in expences. 
 1 Tim. v. 8. But if any provide not for his own* 
 and especially those cfhis own house, he hath denied 
 the faith, arid is worse than an infidel. When 
 dishonest, and make light of paying debts, &c. 
 Fs. xxxvii. 21. The nicked borroweth, and pay eth 
 not again. No endeavour to procure and further 
 the wealth and outward estate of ourselves and 
 others. Prov. xxvii. 23. Lev. xxv. 35. 
 
 By commission. In private theft, 6r open 
 robbery ; by oppression, extortion (1 Cor. vi.7, 
 8.), griping usury, or vexatious law-suits. 1 
 Cor. vi. 6, 7, 8. When we detain the hire of the 
 labourer (James v. 4.), cheat the orphan, widow, 
 or stranger, or are unfaithful in our trust and 
 contracts, deceitful in trade (using false weights, 
 measures, &c), conceal the defects of our own 
 goods, or undervalue our neighbours. When we 
 remove a land-mark, or make advantage of the 
 ignorance or necessity of those we deal with. 
 
 Luke xvi. 10, 11, 12. He that is unjust in the 
 
 least, is unjust also in much, §c. Deut. xxv. 13, 
 
 14, 1.5, 16.- And all that do unrighteously are 
 
 an abomination to the Lord. 1 Thess. iv. 6. When 
 we are too sparing, parsimonious, and covetous, 
 or too lavish, wasteful, and prodigal. Prov. xi. 
 
380 
 
 APKEfJDIX. [~SJ£CT, II. 
 
 24. Their is that withholdeth more than is 
 
 meet, but >t tendeth to poverty. Prov. xviii. 9. 
 Is brother to trim that is a great wash r. 
 
 IX. Commandment is" Violated by omission. 
 
 When we do not maintain and promote truth 
 between man and man, nor are lender of our 
 own, or neighbour's goods, name, and reputa- 
 tion ; nor ready to judge and speak the best of 
 him ; conceal or excuse his infirmities, and vin- 
 dicate his good name on all occasions. When 
 we do not withhold our ears from hearing, our 
 hearts from believing, and tongues from spread- 
 ing evil reports concerning him. 1 Cor. xiii. 
 1 Cor. vi. 10. Revilers shall not inJterit the king T 
 domofGod. Ps. lvi. 5. Every day they wrest my 
 words : All these thoughts are against me for evil, 
 "When we are not ready to bear testimony to the 
 truth to end strife, or recover to the injured 
 what damage he has sustained. Prov. xxxi. !>. 
 Open thy mouth, judge righteously^ and plead the 
 cause of the poor. Open thy mouth for the dumb, 
 
 By commission. Through false accusation, 
 plea, S:c. against our neighbour, in courts of 
 judicature. Hab. i. 4. When \xc speak too 
 much or little in his cause, not according to 
 
 truth, but deceitfully. 2 Chron. xix. \). 
 
 Faithfully, and re///,' a perfect heart. When we 
 censure or slander him, make invidious reflec- 
 tions, expose his infirmities, are whisperers, 
 tale-bearers, backbiters, or countenance such. 
 Tit. iii. 2. Speak evil of no man. Ps. w. I — i. 
 And speaketh the truth in his Iteart. lie thai 
 backbiteth not, tip. When we raise suspicions, 
 jealousies, heart-burnings, or dissemble, flatter, 
 equivocate, and lie unto our neighbour. Psalm 
 
SECT. II.] API'EXDIX. 
 
 cxx. 2, 3, 4. From lying lips, and from a de- 
 ceitful tongue. Waal shall be given unto thee? 
 fyc. Sharp arrows of the wight//, With coals of 
 juniper. Eph. iv. 25. — Putting away lying, fyc. 
 
 X. Commandment is violated by omission. 
 
 When we do not resist the first motions of un- 
 lawful desire of that which is our neighbours. 
 Deut. v. 21. Neither shall thou desire any thing 
 that is thy neighbours. When we do not learn to 
 be contented in that condition in which God has 
 placed us. 1 Tim. vi. 6. But godliness with con- 
 tentment is great gain. When we have not a 
 charitable frame of spirit, so that our inward, 
 affections tend to further his good. 1 Tim. i. 5. 
 Now the end of the commandment is charity, out of 
 a pure heart, and (fa good conscience and faith 
 unfeigned. 
 
 By commission. V/hen we envy or repine at 
 the wealth, prosperity, or happiness of our 
 neighbour. When we passionately desire to 
 possess any thing that is his, or rejoice at his 
 sufferings. Esther v. 13. Yet all this availeth me 
 nothing, jo long as, fyc. Job xxxi. 29. When 
 we entertain temptations, evil fancies, and de- 
 sires in our mind, though we do not consent. 
 Prpv. xxiv. 9. The thought of foolishness is sin. 
 Col. iii. 5. Mortify therefore. inordinate affec- 
 tion, evil concupiscence, and covetousness, &;c. 
 When we pursue the lusts of the flesh, the lusts 
 of the eyes, or the pride of life. 1 John ii. 15, 
 16, 17. Love not the world, neither the things 
 that are in the world. If any man love the worlds 
 the love of the Father is not in him. For all that 
 is in the world, the lust of the flesh, §c. is not of 
 the Father, §c. 
 
382 APPENDIX. [SECT. II. 
 
 Sins more directly against the Gospel. 
 
 All the above violations of the law (as evan- 
 gelical obedience includes legal) are to be in- 
 cluded here ; and beside them, as more immedi- 
 ately against the gospel. 
 
 Opposition to, and hatred of Christ, and his 
 cause ; and vilifying the holy scriptures by word 
 or writing. John xv. 25. They hated me withr 
 out a cause. 2 Pet. iii. 3, 4. There shall come in 
 the last days scoffers, walking after their own lusts, 
 §c. Isa. xlv. 24. — All that are incensed against 
 him, shall he ashamed. 
 
 Scepticism and gross infidelity, from a disincli- 
 nation to conviction, and not impartially, in the 
 fear of God, weighing the evidences antecedent, 
 concomitant, inherent, subsequent, and sub- 
 servient *, in proof of the heavenly mission of 
 our Lord and Saviour. John iii. 19, 20, 21.. 
 And this is the condemnation, that light is come into 
 the xcorld, and men loved darkness rather than 
 light, §c. John v. 39. Search the scriptures, §c. 
 
 Unsound faith ; neither right extensively, nor 
 intenshxly. Not extended to all revealed truths, 
 and duties ; in some persons through culpable, 
 ignorance, in others strong prejudices, and re* 
 solving to believe nothing deeper than the line 
 pf their reason can fathom, or further than is 
 palatable, and consistent with the quiet of their 
 consciences, in courses which at all hazards they 
 are resolved to pursue. 2 Tim. ii. 17, 18. And 
 their word will eat as doth a canker : Of whom is 
 Hymeneus and Philetus ; who concerning the truth 
 
 See Baxter's Reasons for the Christian Rcligivn, &c. 
 
SECT, n.j APPENDIX. 38S 
 
 have erred, sayings that the resurrection is passed 
 already , cSfc. 2 Tim. i. 13. Hold fast the form 
 of sound zvords, s'r. 
 
 Not right intensively , or with heart-impression; 
 mere notional and historical faith ; however ex- 
 tended to all the doctrines, duties, promises, 
 and threatenings of the gospel, yet the person 
 is not humbled^ and poor in spirit at the foot of 
 Christ, noristhe glory of God and the Redeemer, 
 and the salvation of his soul, his main business .- 
 i. e. he is not a new creature. 2 Cor. v. 1 7. If 
 tiny man be in Christ he is a new creature : Old 
 things are past away, behold, 8$c. Gal. vi. 15*. 
 
 A faith that doth not purify the heart. Acts 
 xx vi. 18. To open their eyes which are sanc- 
 tified by faith that is in me. ' Acts xv. 9. And put 
 no difference purifying their hearts by faith. 
 
 That worketh not by love. Gal. v. 6. For in 
 Christ Jesus, neither circumcision availeth any 
 thing, nor unci?rumcision, but faith that worketh 
 by love. 1 Pet. i. 22. 
 
 That unites not the soul to Christ, so as to cru- 
 cify the flesh, with its affections and lusts. Gal. 
 v. 24. And they that are Christ's, have crucified 
 the flesh, with the affections and lusts. 
 
 That overcomcth not the world. 1 John- v. 4, 
 5. For whatsoever is bom of God, overcometh 
 the world : And this is the victoty that overcometh 
 the world, even our faith. Who is he that over- 
 cometh the world, §c. 
 
 That directs not the walk and course of life by 
 the will and example of his acknowledged Lord 
 and Master ; not walking by faith in the pro- 
 mises, in all seasons of adversity and prosperity? 
 
 * See Walker % Sermons, The Christian. 
 
384 APPENDIX. [SECT. II. 
 
 8$o. 1 John ii. 6. He that saith he abideth in trim, 
 ought himself also so to walk, even as he walked. 
 
 That moderates not tlie fears and hopes of the 
 •rood or evil of things temporal, by looking to 
 .lesus, and tilings eternal. 2 Cor. iv. 13. — Hav- 
 ing the same spirit of faith, fyc. For which cause 
 
 we faint not. While tee look not at the things 
 
 which are seen, fyc. Heb. xii. 1, 2. — Looking to 
 Jesus, §c. 
 
 That does not trust and rely on Christ alone (in 
 the prescribed way) for justification and salva- 
 tion. Rom. x. 3, 4. — Have not submitted — unto 
 the righteousness of GOD, §c. 
 
 Impenitcncy ', no humbling sense of the odious 
 nature of sin; no searching out our offences, 
 but hiding and extenuating them ; no self-loath- 
 ing for sins (so many and aggravated) against 
 all the love of the Father, the grace of the Son, 
 and the strivings of the Holy Spirit ; no resolved 
 and \igilant forsaking of sin, and bringing forth 
 fruits meet for repentance. 2 Cor. vii. 11. For 
 behold, this self-same thing, that ye sorrowed after 
 a godly sort, what carefulness it wrought in you, 
 yea, what clearing of yourselves, yea, voliat indig- 
 nation, yea, what fear, yea, what vehement de- 
 sire, yea, what zeal, yea, what revenge ! Matt. 
 iti. 8. Bring forth therefore fruits meet for repen- 
 tance. 
 
 Despair of God's mercy. Jer. ii. 25. — There 
 
 is no hope. 2 Cor. iv. 8. — Perplexed, but not in 
 
 despair. ] John i. 7- But If we walk in the light 
 
 — the blood of Jesus Christ his Son cleanse th us 
 
 from nil sin. 
 
 Presumption, and turning the grace of God 
 into an occasion of sin. Rom. vi. 1, 2. — Shall 
 we continue in sin, that grace may abound '{ God 
 
SECT. II. J APPENDIX. 3$5 
 
 forbid! Gal. ii. 17- Jude 4. — Turning the grace 
 of God into laschiousness, §c. 
 
 Disobedience to Christ. Luke vi. 46. Why call 
 ye me, Lord, Lord, and do not the things which 
 I say ? 2 Thess. i. 7. 10. — When the Lord Jesus 
 shall be revealed from heaven— taking vengeance on 
 them that knoxv not God, and that obey not the gos- 
 pel of our Lord Jesus Christ, §c. 
 
 Making light of Christ, not esteeming him as 
 the pearl of chief price, and willing to part with 
 all to purchase it. Matt. xiii. 45, 46. Found one 
 pearl, &;c. 
 
 Great coldness and indifference about the ho- 
 nour of the sacred name, into which we 
 were baptized, and all the peculiar doctrines of 
 the gospel. Matt. xxii. 1 — 7. And they would not 
 come — but made light of it. Phil. iii. 8. / count all 
 things but loss, &c. 
 
 Slighting the benefits of redemption, peace 
 with God through the blood of Christ, the gift 
 of the Holy Spirit as sanctifier, &c. Meetness 
 for, and a title to the heavenly kingdom, and 
 communion with God in the way to it. Luke 
 xiv. 16 — 20. Come, for all things are now ready. 
 And they all with one consent began to make ex- 
 cuse, 8$c. 
 
 Undervaluing the means of salvation, the holy 
 scriptures, and prayer in secret ; (desiring no 
 closet, or Oratory,) public worship, the sacra- 
 ments, &c. no spirituality in, if attendance upon 
 them. John iv. 23, 24. — The true worshippers 
 shall worship the Father in Spirit, &~c. 1 Cor. xi. 
 20 — 30. Heb. x. 25. Not Jbrsaking the assem- 
 bling of yourselves together, fyc. 
 
 No joyful progress in the works of faith, and 
 labours of love to the full assurance of hope, 
 even where the faith is unfeigned. 1 Thess. v. 
 
 c c 
 
386 APPENDIX. [SECT. II. 
 
 16. Rejoice evermore. Phil. iii. 12 — 15. Not as 
 though I had already attained — bat I follow after 
 —I press toward the marie for the prize of the high 
 calling, <$\c. 
 
 Inconstancy, andfckle-iess in the service of the 
 Lord, with the consequences, despondency, 
 diffidence, and the spirit of bondage again to 
 fear. Gal. v. 7. Ye did run well, who did hinder 
 you, that ye should not obey the truth ? Rom. viii. 
 15. 2 Tim. 7. For God hath not given us the spi- 
 rit of fear, (slavish fear and cowardice) but of 
 power, and of love, and of a sound mind. 
 
 Declensions in the love of the Lord, and in 
 consequence in the fruits of holiness. Rev. ii. 4, 
 5. Nevertheless, I have somewhat against thee, 
 because thou hast left thy frst love. Remember 
 therefore, \;c. Rev. iii. 1 , 2, 3. — For I have not 
 found thy works perfect (but the best very defec- 
 tive) before God, 8(c. 
 
 Growing conformity to the world, in luxury, 
 gaiety, pastimes, &c. with increasing inattention 
 to the soul's immortality, the approach of death, 
 ;md eternity, the coming of the Lord, the resur- 
 rection and judgment-day, heaven's joys, or 
 hell's horrors. Rom. xii. 2. Be not conformed to 
 this world, fyc. 2 Pet. iii. 14.— Seeing ye look for 
 such things, be diligent, fyc. 1 Tim. v. 5. 2 hat 
 liveth in pleasure is dead, Sfc. 
 
 Upon the whole : — How shall man be just with 
 (justify himself before) GOD? If he contend with 
 him, he cannot answer him one (or one time in his 
 
 course of bfe) of a thousand, Job ix. 2, 3 
 
 Every mouth must be stopped, and the whole world 
 
 become guilty before GOD. Being justified 
 
 (if ever) freely by his grace, through the redemp- 
 tion that is in Jesus Christ : whom God hath set 
 forth (in the most illustrious manner) to be a pro- 
 
SECT. II.] APPENDIX. 387 
 
 pitiationthrough faith in his blood, &c. Rom.iii. 19 
 — 27. Beware therefore, lest that come upon you 
 which is spoken of in the prophets, Behold, ye de- 
 spisers, and wonder, and perish. Acts xiii. 40, 41- 
 
 Examine yourselves, whether ye be in tlie 
 
 faith ; prove your oxvn selves : know ye not your 
 own selves, how that CHRIST JESUS is in you, 
 except ye be reprobates. * 
 
 * See Universal Monitor, a Table of Sins, &c. p. 268—291. 
 
 FINIS. 
 
 E. Biackadrr, Printer, Took's Court, ? 
 Chanccry-laue, London. \ 
 
AN 
 
 ALPHABETICAL INDEX 
 
 OF THE 
 
 PRINCIPAL MATTERS 
 7^V VOL. II. 
 
 vzlCTIONS, doubtful, must have recourse in these to the 
 rule of doinc; as we would be done unto* • • .Page. • l()4 
 Affairs, public, God's providence to be owned in these- • • -39 
 Affliction, or adversity, his providence to be owned in this - «33 
 Ages and periods of life, how distinguished. Which to be 
 
 preferred » 197 & seq. 
 
 Ambition, most men's which way directed, 98— The objects ot 
 the Christian's, especially if of higher attainment in reli- 
 gion 100 
 
 Anti?nonianism refuted 31, 65 
 
 Applause of men, good to be mortified to it 90 
 
 Archbishop of Cambray, some character of him and his writ- 
 ings, 224 — What his absolute resignation to the pretended 
 
 head of the church may teach » • • ibid 
 
 Assurance of our good estate possible, 230 — Self-examination, 
 the way to come at it, 231— A useful direction given for 
 
 managing this so as to attain it 232 
 
 Author of the Religion of Nature, animadverted on for what 
 he says about prayer • • • 284 
 
 Baptism, children to be devoted to God therein* •••• • • -105 
 
 Bigotry and blind zeal 175 
 
 .Bishop Lcighton, notice taken of him, and extracts from his 
 letters 42, 80 
 
 D 
 
INDEX. 
 
 Boyle, somr. of his occasional reflections quoted, Page 2 1 2 & seq. 
 Buying and selling lOO 
 
 Callings, worldly, how to manage tliom aright 55 
 
 Character of persons, how we should treat it 158 
 
 Characters, many may be able to write fine ones of virtue with- 
 out possessing it 210 
 
 Children, of instructing them, 104, L06 — Disposing of them 
 in the world 108 
 
 Christ, his righteousness of distinct consideration from ours, 
 and how, 68, 70 — The Christian's Master. See Master. 
 •—Exemplary for secret devotion 325 
 
 Christian, his strength, wherein it lies, 65 — When lie acts 
 like himself SO 
 
 Christians, primitive, things remarkable and imitable in them 
 106 
 
 Closet religion, recommended to all, 340 — Especially three 
 sorts, ministers, 336' — Gentlemen, ibid — Persons of plen- 
 tiful circumstances, though in trade, 337— Directions 
 and help for due carrying it on, 341 — Objections against 
 it answered, 345 — Subservient to an holy life 343 
 
 Company, here below, how to behave religiously in it.... 57 
 
 Conscience, offices belonging to it, 248 — To be kept faithful 
 and tender 249 
 
 Contentment, Christian, what it implies, 40' — To be endea- 
 voured after, ibid—- Considerations to promote it, 47, &C. 
 — Apostle Paul remarkable for it u> 
 
 Damnation, every man's is of himself 32 
 
 Day, to begin and close it with God, 59— Lord's, how to be 
 
 spent, 30.9 — New Year's, devotional exercises proper 
 
 hereon 180 
 
 Death) of intimate friends to be improved, and how, \Q2, 193 
 
 Sudden, whether evil, and how far to be prayed against, 
 
 103 
 
 Dtvqtiqti, by what means to be assisted and enlivened, 240 — 
 
 True distinguished from false by the ofli cts 344 
 
 Dil'gcnce, in worldly affairs, teaching to the Christian, and 
 
 wherein i 205 
 
 Diversions, how rightly to manage them 58 
 
 Duties, moral, of everlasting obligation, 7l—»See Obedience 
 
 and Holiness. 
 
 ration of children, ? momentous affair, 104 — Ought to be 
 
 religious, H>> — I his oft followed with a blessing, ibid — 
 
 -r it 104—111 
 
INDEX. 
 
 Envy, what, l65^0bservations concerning it, ibid— Spring 
 and cause of it, 166 — Evil Page • • 167 
 
 Envy, at wicked men's prosperity to be guarded against- • 133 
 
 Evil-speaking, what condemned, 17 1 — When persons guilty 
 of it, 1 7'-2 — Causes of it, and arguments against it- • 174 
 
 Examination self, duty of retirement; 226 — Supposes a rule 
 by which to proceed, 228— What that is, 229— May re- 
 spect our state, in order to know whether it be good or 
 bad. See State. Or may respect our frames, words, 
 and ways, 237 — This last a daily duty. Motives to the 
 practice of it, taken from the advantages : What these 
 are, 25Q — Directions about it given, 244 — Objections 
 answered, 251 — When more especially requisite- -248 
 
 Example of Christ, wherein designed for imitation, 13.9> 140— 
 The reasonableness of following it 141 
 
 Faith, may have for its object things whose modus we do not 
 
 understand • 86 
 
 Failings, the best have some or other, 207 — Considerations 
 and rules proper to prevent the undue resentment of those 
 
 which we are apt to have 207 — 21 1 
 
 Fall, remedy against the weakness of it sufficient 28 
 
 family Worship, properest time for it to be taken 55 
 
 Ftar of God, put for the whole of religion in scripture, 53— 
 What meant by being in his fear all the day, 54 — We 
 should endeavour to attend this — Motives to quicken us, 
 
 and rules to be observed • 56 — Ol 
 
 Forgiveness mutual, the duty explained, and helps for the 
 
 practice 178, 179 
 
 Forgiving of inj uries 1 59 
 
 Forms of prayer allowable, 257— In. some cases to be prefer- 
 red, 250— Ordinarily attended with inconveniences, ibid 
 ■ — Those who use them not to censure others who do not, 
 and vice versa. 
 Friendship, human, oft founded in iniquity, 203 — Virtuous, 
 rare, 204— And precarious, ibid — What is to be learned 
 from hence 203—205 
 
 Garments, what implied in keeping these, Rev. xvL 15. • • 62 
 Gentlemen, to excel in respect to devotion, 336 — Motives, 337 
 Glorifying God, the end of man, 111 — What it means, 112— 
 May be none inwardly and outwardly, 114— Instances of 
 glorifying him as to his several attributes, 111 — Exhort- 
 ation to make this our study U $ 
 
 Glory of God, and our interest connected ;1 14 
 
 God, his governing the world. See Providence— Our obliga- 
 tions to worship him demonstrated. See Worship. 
 
INDEX. 
 
 Golden Rule. See Rule. 
 
 Grace of God, many disputes raised about it too intricate for 
 vulgar heads, 19— Conclusions that we must abide by in 
 respect to it Page • • 20 
 
 Gravity, habitual, Bishop Leigh ton a remarkable instance of 
 it SO. SI 
 
 Hearing, what chiefly to propose to one's self in it 127 
 
 Heaven, may have reflections when got to it that will br hum- 
 bling, though none to disturb 243 
 
 Holiness, not 10 be slighted or neglected under pietence of re- 
 nouncing our own righteousness, 30 — The greatest excel- 
 lency we can attain to here, 31 — Its necessi*\ and excel- 
 lency how set forth in scripture, 72— Ret m mended by 
 four const derations, iflz'd— Requisite on ace runt of wor- 
 shipping G<»d 102 
 
 Holiness uf nfaces, none now, as foi n#fly 119 
 
 Hours, Canonical, what 302 
 
 Humility, mistaken notions of it • -68 
 
 Jims, the ; r hours of prayer, 300 — Have been imitated in these 
 by Christians, but with alterations and additions, 302— 
 Their laudable care to tram up their children in the 
 
 knowledge of the scriptures from infancy 106 
 
 7mposs!bi!iti>s. men no; bound to these 311 
 
 Tnawelltirig of the Spirit, when it commences 3 
 
 Joitrnies, how to employ Ortc's time in them, and how to le- 
 
 view them • • - I Sfj 
 
 Judging of'dthefs, 157 — For ourselves in matters of religion, 
 
 the great ' ight of human nature 159 
 
 Justice of Gdtf, after retribution and final happiness* •• «137 
 
 Xj'f( , human, its several ages. Sec Jgrs. Shortness of what 
 
 may be called lite 93 
 
 Lying, evil of it, and dissuasives from it 151, 15* 
 
 Mun, may be utfincd animale religiosum 3 IS 
 
 Master, Chriit the Christian's, 84— A rightful and well qua- 
 lified Master, ^5— .To be owned exclusively of others, 
 and in all things, SfJ'—His »)we dixit sufficient to deter- 
 mine beii'i and practice 87 
 
 " '• ib, Christians to behave religiously at them 5S 
 
 Me'ttitatian, Cbncerfling the writing of one's meditation, 210 — 
 
 Of ext( rhporary 220 
 
 men, g iod and bud, their different condition* hereafter. .'136 
 Ministers, to be much in thtir oratories, and why 335 
 
INDEX. 
 
 Naked, when Christians walk so, and others see their shame, 62 
 — Reflection on this humbling • Page' • 6'4 
 
 Obedience, not worthless and useless, though defective, 6.9— 
 To beware of those who speak against it as denying it, fl» 
 See Holiness and Good works. 
 
 Oratory, Christian, not necessary to go through the whole 
 work every time we retire, for reasons given, 311 — But 
 many may often attend the whole, if it be not their own 
 fault, 313 — Should endeavour to go through the whole 
 ordinarily once a*day, or twice a-vveek, 314 — Reply to an 
 objection 214— Self-examination. See Stlf -examination. 
 Prayer, see Prayer* 
 
 parents, their duty as to educating their children 104 
 
 Praising God • 1 45 
 
 Prayer, necessary duty of the closet, 251, & seq. — Particu- 
 larly explaining it, and directing as to the management 
 of it, 252 — Certain great essentials requisite of all ac- 
 ceptable prayer, ibid — In secret we may take greater 
 liberty, and should have an especial respect to present 
 circumstances, 255, 256— Extemporary fittest for the clo- 
 set: What advantage this has above forms, 257 — Of the 
 method and parts of prayer, 264, 266— A specimen ex- 
 hibiting the whole in us several parts and order — '267, & 
 seq.— Not necessary to go through every part always, 
 nor to confine ourselves to one uniform method, 266, 281 
 —The most perfect manner of praying above forms, and 
 rules of method, 2S2 — Cannot pray acceptably but by 
 health and influence of the Spirit, 2S7, & seq. — Motives 
 to quicken to the duty, 2.93 — Ot frequency in it, 506— 
 To be performed twice a day, 294— And oftencr* • »• 2$5 
 Preachers, not religious to be attended on, and may do good, 
 
 '• 214 
 
 Preaching what most to be valued ••• 12S 
 
 Precepts, difference between negative and positive ones, in re- 
 gard of obligation • 313 
 
 Preparation for Eord's day, 124— For Sacrament day»«»^l30 
 
 Pftsenct of God in worship, how desirable 145 
 
 Prosperity, God and his providence to be owned herein* •• »37 
 Proxidmce, how dark the heathens were about it, 47 — Doc- 
 trine and scheme of it laid down in scripture, 4S— Pro- 
 perties of it as here represented, 49 — Of the special con- 
 duct of it in respect of temporal affairs, 41 — To whom 
 this afforded, and how, 42, 43 — Of duly owning and con- 
 versing with God in providences, 35, 37 — This urged in 
 several particulars, 36 — A considerable argument of a 
 
INDIA'. 
 
 religious devout temper, 34 — Nothing of that found in 
 the profane and carnal, ibid — Should I"-- Content, seeing 
 our condition is ordered by Divine Provider.ce Per^e- • 49 
 Psalmody, considered as a duty of the closet, not merely men- 
 tal singing understood by this, but tinging with a low 
 suppressed voice — What composure to use herein, 
 297, 299 
 
 Religion, all success and attainments in it to he ascribed to the 
 
 assistance of the Spirit 32 
 
 Repentance, what, 7-i — Is two-fold, original, habitual, 75 — 
 This last is a duty as long as we live, is the same with 
 poverty of spirit, ibid — Peculiarly acceptable to God, ?6* 
 —What is the foundation of it, whence it arises, and 
 
 wherein it shews itself, 7 8, »Sr si <j. 
 
 Retirement, Christians should accustom themselves to it, and 
 
 delight in it • • 3 12 
 
 Reverence, in God's bouse and worship « 1 17 
 
 Iti/le, good men not our rule <)0 
 
 Rule, our Saviour's, of doing as he would be done to, an admi- 
 rable and golden one, 15* — Observations upon it, and 
 explanations, \j5 156— Its extent, and cases wherein to 
 apply it I jS ex seq* 
 
 Sabbath, kind in God to institute it 125 
 
 Sane tificat ion, or the renewing of our natures necessary to fit 
 for devotions, 342 — The end of all the Spirit's assistances 
 and operations, and 01 all God's designs ami acts towards 
 
 the church 29 
 
 Self- abasement • 77 
 
 Sermuns, to be considered more than preachers, 214 — We may 
 and should endeavour to get some advantage by all we 
 
 hear 127 
 
 Sheckinah 1 1 .9, 1 2 1 , 1 22 
 
 Sleeping, under .Sermons and dnlness reproved • • • • • 1 12 
 
 Solomon, why in the book of Prove >bs, he assumes the charac- 
 ter ot a father, and speaks to his son 53 
 
 Specimens, of sermons preached over again in private, 136, & 
 seq. — Of a devotional exercise for New-year's day, 1N0 
 — Of an exercise upon a return from a journey •••• 186 
 Spirit, Holy, the Shttchinab of tin' New Testament Church, fi 
 — A dangerous mistake to confine his office to the first 
 planting of the gospel, 1, 20 — All true believers and mem- 
 b< is ot the Christian church have him, 2 — Is received to 
 inhabit at the time of conversion, ibid — Does not accom- 
 plish all his work at once, but affords a continued assist- 
 ance, 3 — Supply of him respects every grace in order to 
 
INDEX. 
 
 growth, 4— Hereby the Christian is furnished for all his 
 duties and difficulties, ibid — In prayer, 287> & seq.— -To- 
 wards our gaining assurance, 234 — Of his extraordinary 
 assistance in this granted occasionally for special purposes, 
 7 ■ & seq.— Many disputes have been raised about his in- 
 fluence, 19 — But there are certain c©nclusions that we 
 may and ought to abide by with respect to this, notwith- 
 standing difficulty in the premise* — What these are, 
 20, 27 — All who enjoy the gospel to pray lor him, 28— 
 Difference in the distribution of him, on what it de- 
 pends, 29 — Is virtually all gi.od things, 32 — To be thank- 
 ful lor him, and carry it so as not to grieve him, 6— 
 These animadverted on who neglect his influence, or but 
 seldom take notice of it, 22 — A soliloquy and prayer in 
 reference hereunto Page- • 32 
 
 State oufuurd, none here wherein we shall not find something 
 amiss, 51 — Present may be bat lor us, though not most 
 agreeable, 50 — Whatever it is it wi'l soon have an end, 51 
 —These considerations arguments for contentment •• 52 
 
 State, inward and spiritual, we are to come at the knowledge 
 of it by self-examination, 230 — Must repeat the work till 
 we have gained satisfaction about it, 231—^ main di- 
 rection to be observed for that purpose, 232— Of the 
 hand the Spirit of God has in making known the goodness 
 of our state 234 
 
 Strength, of a Christian, whence it arises, and wherein it lies 
 65 
 
 Temper, of a religious and devout one, 34— This has many 
 ways of discovering itself: Seen in nothing more than 
 in a constant serious acknowledging of God in his provi- 
 dence. See Prox'ulence. 
 
 Time, improvement of it, a matter of utmost consequence, ex- 
 pedients and helps proper in order hereunto • «92, <-V seq. 
 
 'lime, of closet- devotion, no precise hours appointed by God, 
 3»;0 — We are not told how oft to retire, 305 — Vet a. fre- 
 quency is to be in our devotion, particularly pray r. See 
 Prayer — Most convenient times to be chosen, 307 — And 
 as* much as may be kept to, 308— Of special seasons and 
 occasions for retirement 310 
 
 Trinity, its mode not to be fully understood 87 
 
 Truth, of speaking it in the heart 148 
 
 I- irtue, of resolute virtue, 89 — Several things requisite to it, 
 9«, 91 
 
 Walking with God 54, 320* 
 
INDEX. 
 
 "Warfare between sin and grace in the souls of the regenerate, 
 
 represented, Rom. vii. 
 
 Watchfulness, a duty of universal concernment often enjoined, 
 
 and of great extent, 6\ — In what things the Christians 
 
 watch to be employed, 62— And for what purpose- 'ibid. 
 
 Weunedness from the world, considerations to promote it, SO 
 
 Wicked, whether to pray Page • • 253 
 
 IVorks, good, strange that any should depreciate them, who 
 are acquainted with the Bible, 67— Those who do h 
 blamed, 30 — The necessity of them and their proper- 
 place, 31 — Whence depreciating them proceeds, and the 
 
 reasons hereof assigned 68 
 
 Worship, secret, duty of it proved, 3 18, & seq. — The pleasure 
 of it in prospect and review, 133 — Public, great account 
 to be made of it, 126— Things necessary to promote this 
 temper • 1 3i 
 
 Zeal, party, how it discovers itself ....174