DEVOUT 
 
 MEDITATIONS, 
 
 TROM THE 
 BY THE 
 
 REV. BENJAxMIN BENNET. 
 
 WITH AN 
 
 INTRODUCTION 
 
 ON RETIRED DEVOTION IN GENERAL, 
 
 ABRIDGED AND NEV> LY ARRANGED IN FOUR PARTSj 
 
 BY S. PALMER. 
 
 riRST AMERICAN EDITION, 
 17*0 WHICH IS ADDEDy 
 
 EXTRACTS FROM SCOUG AL's " LIFE OF GOD. 
 IN THE SOUL OF MAN." 
 
 J^ORRISTOWJV: [P^.] 
 
 POINTED AND PUBLISHED BY JAMES WINNARD. 
 
 1819. 
 
PREFACE. 
 
 Mr. Bennet's Christian Oratory has 
 ever been held in high estimation, by 
 pious Christians of different denomina- 
 tions, as a work well adapted to pro- 
 mote the devotion of the closet, and 
 thereby the interest of practical Chris- 
 tianity. 
 
 Dr. Doddridge^ in his Character of 
 Authors, having pronounced the Chris- 
 tian Oratory, Mr. Bcnnet's best piece, 
 adds, " It would have been better had 
 '' it been less." And the author him- 
 self appears from several passages, to 
 have been sensible of this : in his pre- 
 face he expressly says, *' that he had ex- 
 " ceeded all due bounds in this work." 
 The editor of this condensed edition, 
 therefore, considers himself as fully 
 justified in his present undertaking; e->* 
 
IV PREFACE* 
 
 pecially as he has been encouraged by 
 the opinion and earnest persuasion of 
 some judicious friends, who had long 
 wished to see such a work executed. 
 
 At first he intended only to strike out 
 with a pen, all that appeared redun- 
 dant, and to correct the many inaccura- 
 cies and typographical errors. In this 
 way he went almost through the whole 
 book ; but on the revisal of it, he was 
 not satisfied with what he had done, 
 and therefore wishing this excellent 
 work to have every advantage he could 
 give it, transcribed the whole. In do- 
 ing this, he availed himself of the op- 
 portunity of transposing many words 
 and clauses, as well as some whole pa- 
 ragraphs, and entire sections. He has 
 also occasionally inserted a few words, 
 of his own, v/here they seemed want- 
 ing, which are distinguished by [ ]. 
 
 The above account chiefly refers to 
 the Meditations, which constitute 
 the principal part of this volume. — 
 These are here classed under four dis- 
 tinct heads, specified in the table i the 
 
PREFACE. 
 
 atithor not having strictly observed 
 such an arrangement. A few are whol- 
 ly omitted, being either of small im- 
 portance, or superseded by others on 
 the same subjects. 
 
 The author's long quotations from 
 other books are also either omitted, or 
 greatly shortened, especially those 
 from Scougal's I Aft of God in the 
 soul of Man ; which excellent little 
 piece it is hoped, most readers of this 
 either do possess, or will procure. — 
 Some long notes of a controversial na- 
 ture, in answer to books which are lit- 
 tle known, are here entirely left out, as 
 having a tendency rather to check than 
 promote that spirit of devotion which it 
 was the chief object of the Meditations 
 to cherish. 
 
 But that part of the work which is 
 most condensed, is what relates to re- 
 tired devotion in general ; the argu- 
 ments for it, and the objections against 
 it ; some part of which was at the be- 
 ginning, and the rest at the end of the 
 book. I'he substance of both is here 
 
VI PREFACE. 
 
 brought together, as seemed most nattN 
 ral, to form an Introduction to tKe 
 whole. As there are so many other 
 works extant in which these subjects 
 are treated of, particularly the duty of 
 secret prayer, the editor has retained 
 little more than a syllabus of this part 
 of the original work, which he flatters 
 himself most readers will judge quite 
 sufficient. 
 
 It will be no small advantage to this 
 edition that the volume is so lar reduced 
 as to be portable in the pocket, while 
 every thing important is retained. 
 
 Hackney^ 
 April 23 J 1812. 
 
CONTENTS 
 
 Page. 
 
 . The Editor's Preface - - iii 
 Tlie Intuoduction on retired devotion 
 
 in general - - - 1 
 
 § I. Of tlie l*lace of retirement - 4 
 
 § II. Of the work to be done inretirement 5 
 
 1. OfPrajer - - - ibid 
 
 2. Of Psalmody - - - 7 
 
 3. Oil reading the Holy Scriptures - 8 
 
 4. Of self-examiuation - - 11 
 
 5. Of Meditation - - - 17 
 
 III. Of the Time of Retirement - 20 
 
 § IV. Of the obligation to worship God in 
 
 Retirement - - 25 
 
 § V. Directions respecting the discharge of 
 
 the duty - - - 27 
 
 TiJE SUBJECTS OF THE MEDITATIONS IN FOUll PART&, 
 
 PART THE FIRST. 
 
 Meditations o'n several chapters of the Bible, 
 
 Med, 
 
 I. On the first chapter of Genesis - 29 
 
 II. On the second chapter of Genesis - 31 
 
 lU. U;i reading the First Tsalni - 33 
 
Vlll CONTEXTS. 
 
 Page 
 
 IV. On the Second Psalm - - 3G 
 
 V. On the Tliiid Psalm - - ST" 
 
 VI. Oa the first chapter of iMatthew - 39- 
 
 PART THE SECOND. 
 
 On select Passages of Scripture, 
 
 I. On the Love of Christ. Eev. i. 5. 43i 
 
 II. The same continued - - oO* 
 
 III. On the crucifixion of Christc Luke 
 xxiii. 33. - - - 55 
 
 IV. On divine Grace. 1 Cor. xv. 10. 62 
 V, The same subject continued. 1 Tim. 
 
 i. 14. - - - 6r 
 
 VI. Obedience the evidence of grace. 
 
 .^cts xxvi. 19. . ' . 73 
 
 VII. The fruits of true grace. I Cor. xv. 10. 79 
 Vlll. On the influences oltlie spirit. Phil. i. 9. 87 
 IX. Divine influence defended and im- 
 proved. Luke x\. 13. - - 92 
 X. On the special conduct of Provi- 
 dence. Prov. iii. 5, 6. - 98 
 XI. On contentment with our present 
 
 lot. Phil. iv. 11. - - 103 
 
 XII. The Christian's daily walk. Prov. 
 
 xxiii. ir. - ' - - 108 
 
 XIII. On Christian watchfulness. Pev. 
 
 xvi. 15. - - ~ 114 
 
 XIV. On t;>e excellence of holiness. Tit. 
 
 iii. 8. - - - \ir 
 
 XV. On habitual repentance, /^r/.lxii. 15. 12£ 
 
 XVI. Christ tiie Christian's master. Mat. 
 
 xxiii. 8. - - - - 127 
 
 XVII. On resolute virtue. 1 Cor. xv. 58. 130 
 XVIII. On Death. TJeh.\x.9.T. - 133 
 
 XIX. The same subject continued l^T 
 
CONTENTS. tic 
 
 Page 
 XX. On the immortality of tlie Soul. 
 
 Ecd. xii. 7. - - 142: 
 
 XXI. T1\e same subject continued 147 
 XXII. On the resurrection of the Body. 
 
 Lnfre xiv. 14. - - 151 
 
 XXIII. The same subject improved - 357 
 
 XXIV. The same continued - 161 
 XXV. On the final state of happiness. 
 
 2 Cor. xii. 2—4. - - 165 
 XXVI. The same subject continued - 173 
 XXVII. On the evidence of future happi- 
 ness - . - 179 
 XXVIII. On preparation for Heaven - 184 
 
 PART THE THIRD. 
 
 Meditations en various religious topics, 
 
 I. On a devotional temper - - 190 
 II. On tlie improvement of time - 193 
 III. On the Christian's ambition - 198 
 JV. Oti the religious education of children 202 
 V. On glorifying God - . - 2'')7 
 VI. On (he severTil ages of life - - 211 
 VII. On human friendship - - 215 
 VIII. On a- singular instance of worldly di- 
 ligence _ . . - 217 
 IX. On candour towards the failings of 
 
 good men - - - 219 
 X. On Fcneion's subjection to church au- 
 thority - - , - 2.2>3 
 
X CONTENTS. 
 
 PART THE FOURTH. 
 
 Meditations on various Seasons and Occasions. 
 
 Fage 
 I. Saturday Evening: Reverence in 
 
 God'S worship - - . ggj, 
 
 II. The same : Preparaiion for the Sab- 
 bath .... 229 
 in. The same: Previous to the Lord's 
 
 Supper - - - - SSI 
 
 IV. Lord's (lay Evening - - - 233 
 
 V. The same : on a sermon from John xii. 26.. 236 
 
 VL Th'? same : on an unprofitable sabbath 237 
 
 VII. Thursday Evening . - . 239^ 
 
 YIII. The gajne: on a sermon from Matt. 
 
 vii. 12. - - - 241: 
 IX. On new year's day - - 244 
 X. On rein rning home from a journey 247 
 X[. On the death of several friends - 251- 
 3^11, On l>ejng in the company of some pro- 
 fligate infidels = » - ^55 
 
 Extracts f^om Srougars * Life of God in the 
 
 Soul of Man' " " " 26'S 
 
{ 
 
INTRODUCTION 
 
 ON 
 
 RETIRED DEVOTION IN GENERAL. 
 
 Jt will be granted by all experienced Christiana, 
 that there is nothing which tends more to pre- 
 serve religion in its lite and vigour, than a steady, 
 regular discharge of the duties of the closet.-^ 
 " Apostacy (says an excellent divine,) generally 
 begins at the closet door.'' 1 have, therefore, de- 
 termined to consider the subject of closet-religion 
 distinctly, that I may aiibrd devout readers the 
 best assistance 1 can in so im])ortant an aftair.— 
 I shall ground my discourse on that text, 
 
 Luke vi. 12. Jlnd it came to pass in those 
 days, that he (viz. our blessed Lord,) went into 
 a mountain to j^ray^ and coniinned all night in 
 'prayer to God, 
 
 On which passage, observe, Firsts the place 
 to which he retired ; " a mountain :" and more 
 particularly an edifice erected there, called Pro- 
 seuchttf that is, an oratory, or prayer-house ; 
 
 B 
 
» INTRODUCTION. 
 
 which, literally from the Greek, signifies, in the 
 ORATORY of God. That the Jews had FroseuchtB, 
 or houses of prayer, distinct from synagogues, 
 and indeed before they had any synagogues, se- 
 veral learned men have proved. Of this kind 
 they suppose the sanctuary mentioned, Jos/<. xxiv. 
 26, was one. They diftered from the synagogues 
 in their form, being open at tlie top ; and in their 
 situation, being in high and retired places, sur- 
 rounded with trees ; as also in their use, being in- 
 tended for prayer only. One of these we find 
 expressly mentioned, Jets xvi. 13. Jlnd on the 
 sabbath we tvent out of the citif, by a riverside, 
 where iirayer was wont to be made : literally, 
 *• where it was said there was a house of prayer." 
 Into one of these houses our Saviour now enter- 
 ed. Let us observe in the next place, 
 
 /Secondly. The work for wliich he retired thi- 
 ther. He went up to the oratory in this moun- 
 tain " to pray." It is not necessary to suppose 
 that it was for prayer only; probably when he 
 retired, it was also for reflection and meditation. 
 He had now entered on his public ministry and 
 had sutficient experience of the malice of his 
 enemies. He had also a full prospect of the 
 opposition lie must still meet with from the 
 world. He was sending forth his disciples to 
 preach his doctrine, and he foresaw the difficul- 
 ties they had to struggle with. No question he 
 would, on these occasions, look back on what 
 was past, and forward to what was to come ; to 
 the remaining stages of his life, and to the aw- 
 ful concluding tragedy; confirming his resolu- 
 tion, and refreshing his mind, among other con- 
 siderations, with the joy that was set belore him. 
 ■ — However, as this text and other scriptures, 
 
 speak only of his retiring to pray, this might be M 
 
 his principal business. He was " a man of sor- 
 
f 
 
 On Christie Retired Devotion, 3 
 
 rows," and therefore it was necessary that he 
 should be a man of prayer. The apostle tells us, 
 Heb. V. 7. that " in the days of his flesh," i. e. 
 throughout his state of humiliation, " he otfered 
 up prayers and supplications with strong crying 
 and tears." In his agony in the garden, we are 
 told, " he prayed more earnestly." And, on 
 some occasions, we find, he spent a long time in 
 secret devotion. — We arc uext to observe, 
 
 Tlnrdly, The time he ■spent in it on the pre- 
 sent occasion. '* He continued all night" in the 
 Proseucha, the oratory of God ; that is undoubt- 
 edly in the devout exercises which have been 
 mentioned. Having been engaged in tiie business 
 of his office through the day, preaching, working 
 tniracies, answering the cavils of his enemies 
 against himself, his doctrine and his disciples, he 
 retires at night for hoi<iiug convmunion \\'\i\\ his 
 heavenly father; and for his gieater convenience^ 
 he goes to one of the Jeuish houses of prayer^ 
 which stood in a solitary situation on a mountain ; 
 and there, so intense was his devotion, that he 
 passed the whole ni^r^t in religious exercises, so- 
 lacing hitnself in his heavenly FathiM^'s presence. 
 
 From hence Ishall take occasion to press upon 
 the disciples of Jesus Christ, the imitation of 
 their master's example, in having (heir times of 
 retireuipnt from the world, when they are to en- 
 ter into their ora<^ories, or closets, and there con- 
 verse with their God. 
 
 In treating on this subject, I shall first say 
 something concerning the Christian oratory, or 
 place, of retirement, — then' give an account of the 
 business we have to transact there^ — take notice 
 of the proper time for retirenipnt. and lastly.— 
 «hew the obligations we lie under to follow the 
 
INTRODUCTION. 
 
 example of our Lord and Master in this part of 
 \v<: character. After this will lollow some spe- 
 cimens of pious Meditation on a variety of use- 
 ful topics. 
 
 § I. Of the PLACE of Retirement. 
 
 Concerning this I observe, in the- first place, 
 we should make choice of the most secret place 
 W(i can, to avoid ostentation, and ail suspicion of 
 it. On this jjead we have the ad\ice of our Sa- 
 viour, JIatt. vi. 6. " When thou prajest, enter 
 into thy closet." The word signifies an inward 
 retir.ed apartment. Having condemned the pride 
 a!id vanity of the Scribes and Pharisees in their 
 prayeis, " who loved to be seen of men" in the 
 performance of their religious duties, he cauti- 
 ons his disciples against imitating them, and ad- 
 vises them to be as private as possible in their 
 devotions; to " shut the door" of their apart- 
 ment, and there '* pray to their Father who seeth 
 in secret," seeking his approbation alone. Sucfi 
 privjcy will be of use to prevent interruption, 
 and it will be more convenient for the manage- 
 ment of our work. The use of the voice may be 
 of all vantage, in which we may take the greater 
 liberty, when most withdrawn from the hearing 
 of others, as well as in regard to our bodily pos- 
 ture. 
 
 Some have thought it subservient to the end 
 of retirenient, to have the place of devotion solely 
 appropriated thereto, as this would be a likely 
 means ot putting the thoughts of all worldly 
 things out of the mind. liut as it cannot be ex- 
 pected that the generality of Chfistiaus should 
 
 ( 
 
Of Secret Prayer, ^ 
 
 have such accommodations in their houses, so it is 
 not of such importance as to deserve any great 
 solicitude. The same place may serve for sacred 
 and common work at different times, provided 
 we attend to bolli with a suitable temper of mind, 
 and exercise a due degree of watchfulness, ijf 
 Ihe heart be in frame, the Christian may be de- 
 vout in any place that is tolerably convenient. 
 However, as the work 1 am recommending is of 
 the greatest importance of any in the world, we 
 should endeavour to be provided for it in the best 
 manner our circufnstances will allow. A conve- 
 nient apartment is very desirable; and it is of 
 great iajportance to have it furnished with such 
 books as n>ay be helpful to us for all the purposes 
 of devotion. A Bible, a commentary, a psalm 
 book, and other religious tracts well chosen, are 
 the chief ornaments of a Christian's closet, and 
 of the greatest use to Kim in his work there. Such 
 as cannot attain the best accommodations, must 
 not for that reason neglect private devotion, but 
 perform it as well as they can under all their dis- 
 advantages. Those members of families who 
 have no choice of apartments, should endeavoui 
 to accommodate one another ; and sometimes they 
 may use Isaac's oratory, which was the open field. 
 
 § II. Of the Work to he done, in Retirement. 
 
 1 . Pr A VER. — Our Lord went into the oratory on 
 tlie mountain *' to pray;" to converse with his 
 -^God and Father. And this is to be our stated 
 employment in our closets. Secret prayer is ge- 
 nerally considered as a duty of such import- 
 ance, that some serious persons seem to n^ake it 
 the whole of closet devotion, whereas this is only 
 one branch of it. It is, however, aHov\ed that 
 ^raj^r, pioperly so called, is a princii/al exercise 
 B 2 
 
 / 
 
O INTRODUCTION. 
 
 of devotion, and therefore it shall be here first 
 considered, though with brevity, as it is largely- 
 insisted upon in many books of devotion, t^ 
 which I refer the reader for what relates to tha 
 properties and several qualifications of prayer: 
 Oniy observing in general, that acceptable prayei* 
 must be ottered in sincerity; in faith; in the 
 name of Christ ; with fervour and importunity.— 
 These are essential and unchangeable; the same 
 in secret as in public. But the matter of se- 
 cret prayer is viirious, according to the variabla 
 circumstances of Christians; for 
 
 In secret prayer, we should have a. special re- 
 spect to our present case and situation : as for 
 instance, the supply of a present necessity; the 
 paidon of a late transgression; direction in any 
 affair of importance now depending; deliverance 
 from an imminent danger? or threatening tempta.- 
 tion ; assistance ami success in any duty of pe- 
 culiar importance and difficulty; support under 
 any heavy trial, &c. And if we have lately re- 
 ceived any signal aiercy, we simuld, in our pri- 
 vate devotions, be particular in expressing a 
 grateful sense of our obligati(ms for it. In short, 
 our prayers should be tormed according to our 
 hearts, as our hearts should be formed according, 
 to our present circumstances. 
 
 From hence it is evident, that a greater liber- 
 ty may be tnken in closet prayer, than is allow- 
 able in public, with respect to matter, method, 
 and expression. And on this account as well as 
 others, I cannot but think what is called extem- 
 porary prayer is better suited to private devotion, 
 than the use of forms ; though I doubt not but 
 serious persons, who have been long accustomed 
 to them, may exercise great devotion-, and find' 
 ciucii coiufort and beaeSt ia the ordiaary use of 
 
OfPsahnodt^ T 
 
 them. Even they, liowever, if they endeavour it, 
 might perhaps Hunnouut tlie necessity of a stateii 
 form, which cannot answer every emergency, nor 
 take in all the variety of a Christian's case. 
 
 But notwithstanding the special regard that 
 ought to be had to our present circumstances, we 
 ought not, in our private prayers, to neglect those 
 subjects of devotion which are comuion to all 
 Christians at all times. In order to pay a proper 
 attention to these, it is of injpor/ance to under- 
 stand the matter and method of prayer in the 
 whole compass of it, including invocativm, thanks- 
 giving, confession, petition, interce3«ii;n, selt"-de- 
 dication, and the conclusion ; the order of which 
 may at different times be varied, and one part of 
 prayer may at one time be dwelt upon longer 
 than at another, as there may be occasion. But 
 some regular method is ordinarily advantageous 
 in private, though not so necessary as in public 
 worship. 
 
 II. Psalmody is by no means unsuitable to 
 accompany our secret prayers. We are exhort- 
 ed to *• speak to ourselves," as well as to " admo- 
 nish one another, in psalms, hymns, and spiritual 
 3ong3." Singing, tiiough with a low, suppressed 
 voice, might be of great use to stir up our devout 
 affections, and particularly to compose and cheer 
 our spirits when we labour under any dejection ; 
 to bring our minds into a proper frame for the 
 other parts of our work in our retirement ; or, if 
 we close with it, to leave a happy relish upon our 
 spirits, of what we have been engaged in. But 
 besides these immediate acts of worship, there are- 
 other religious exercises to be performed in our 
 retirement, which are of indispensable importance. 
 The aext which. I shall mention is, 
 
/ 
 
 iirrRaDUGTioK. 
 
 in. Reading the Holy Scriptures.— It is 
 6uppased lliat the Jewish Proseaclim were appro- 
 priated to prayer, and that the law was not read 
 in them, as it was in the synagogues. Be this as 
 it may, it is certain that in the Christian oratories 
 we are to converse with God in his word, as well 
 as in prayer. This is what I would earnestly re- 
 co^niuend. God *♦ has written to you the great 
 things of his law :" do not account them as 
 " strange things;" do not neglect them as foreign 
 things, in which you have no concern ; but let 
 it be a part of your daily closet religion to pe- 
 ruse your Bible; to meditate on the law of 
 the Lord, and i\\(b great things contained there- 
 in. As this is a (natter of the utmost conse- 
 quence, in which many Christians are defective, 
 I shall endeavour to assist you in it, by lay- 
 ing before you some brief directiotis. 
 
 1. Make choice of proper parts of scripture.— - 
 I cannot admit that reading all the books of 
 scripture, in the order in which they lie, is the 
 most profitable method. All scripture indeed is 
 useful for the purposes for which it was written, 
 but all is not alike useful, or equally fitted for the 
 service of the closet. Tiierefore, I say, Tiiake a 
 prudent choice. Select those parts of the Bibl-e 
 that you can best understand and best improve, 
 as the subject of your more constant reading — 
 There is a tvvo-fold way of reading tiie scripture; 
 the one is in a wav of rational study and ijiquiry ; 
 the other in a w^y of devotion. The former I re- 
 commend as a help to tiie latter. 
 
 2. Fix the method of reading; and take care 
 to have your work prepared before hand, that 
 you may not be at a loss what portion of scripture 
 to read, nor satisfy yourself to read any •^^'It^fc, 
 just as the Bible may open. It might be useful to 
 
Oil Beading the Scriptures, 9 
 
 cast the books which you intend to peruse into a 
 sort of kalendar. I would gonerallv have a se- 
 lect psalm joinei! with every part of scripture, 
 with a view to assist your devotion. 
 
 3. Entleavour to comprehen*], as well as you 
 can, the meaning of what you read. There is no 
 mot'c devotion in perusing an Englisli translation 
 of the Bible than a Latin one, if yon understand 
 neither. It was a very proper question of Philip 
 to the eunuch : " Understandest thou what thou 
 rcadost ?'' We should often put this question ta 
 ourselves. In order to read the word of God 
 with understanding, it would be of advantage to 
 consult some good commentary upon it; one that 
 is short, and that gives the sense and connection 
 in a few words, is best fitted for your assistance 
 in your daily devotional reading. 
 
 4. BK-pound tha<- part of ecriptur© which liea 
 before you to yourselves; preach upon it to your 
 own hearts, and improve it so as may best an- 
 swer the purposes of devotion. That £ may ful- 
 ly explain my meaning, I shall give you some spe« 
 cimens of that method of commenting upon scrip- 
 ture, and making ap^^Iicaticn of it, which I ia« 
 tend. 
 
 5. lEndeavour to get the heart impressed with 
 the important things contiiined in the scriptures, 
 and formed accoriliog to the main tenor and pur- 
 port of tl>e Vv'hole. The word of God should 
 dwell in us ; the dortrines, the laws, and the 
 spirit of the Bible, should be transcribed into 
 our souls, so that it may become a law with- 
 in ; inwrought, as it were, into the frame and 
 constitution of the mind. Thus it was with 
 the believing Uiman'"', as the apostle speaks, 
 Cha^» vi, if. *' Ye have obeyed iVoia the heart 
 
tCT' INTRODUCTION' 
 
 that form of doctrine which was delivered unta- 
 you," or rather, into ivhich ye were delivered. 
 The word rendered form, properly signifies a 
 type or mouldy and the allusion is to the im- 
 pression of a stamp or seal upon wax, or to tltc 
 pouring of liquid metals into a mould, of whirh th^y 
 receive the same shape and image. So Ghiis- 
 tians, by a due application of the truths cwitain:- 
 ed in the divine word, receive the lively im- 
 press of them upon their souls, and are " changed 
 into the very same image;" which is the image 
 of God himself, as engraved in the saered oracles, 
 and particularly as exhibited In the person and 
 character of Jesus Christ. 
 
 In order to this, read the Scriptures with pure 
 intentions ; with miiids free from prejudice, 
 sincerely desirous to know the truth. Read with 
 suitable ai^ections : with deep humility and teacb- 
 ab'eness of mind : with profound reverence, con- 
 sidering God as speakitsg to you. When jou. 
 peruse his awful threatenings, let your soui^ 
 *< tremble at his word." When you are conver- 
 sant vvith the glad tidings and promises of the 
 gospel, exercise love, gratitude, and joy. Make 
 present use of the portions of Scripture which 
 yoa read. Do not merely entertain your nnnds 
 l/vith speculations on the truths they contain, 
 but make immediate application of them. They 
 y*'\\\ supply you with matter for meditation and 
 prayer, as well as prepare your minds for these 
 exercises. Treasure thein up also in your me- 
 mories, to repel temptation, as Chiist did, and to 
 give law to your thoughts, words and actions. Th 
 short, practice should be the great er'd of all our 
 reading. " The Scripture," says Erasmus, *' wiU 
 ** be read with the greatest profit, if, when a man 
 " takes it into his hand, it be vvith this des^ign, 
 ** that he may become a better man, and correct 
 
Of Self-Eccamimtion, 11 
 
 " his own life, and all his desires, by the rules 
 « of it." 
 
 Once more; in all depend on God, and im- 
 plore his vSpirit for assistance in this work, that 
 you may understand, apply, and improve, what 
 you read, as you have now been directed. How 
 successful a student was David in the Holy Scrip- 
 tures; and yet you find him often imploring fur- 
 ther light and instruction. " Open thou mine 
 " eyes, that I may behold wonderous things out 
 " of thy law," &c. Let us imitate this great and 
 good man, praying for the Spirit of God to impart 
 his light and influence in reading his word. We 
 are not indeed to expect a new light, that is, a 
 new revelation, distinct from, or supplementary 
 to, the scripture; nor are we to lay aside our rea- 
 son and understanding, relying upon an imme- 
 diate afflatus, or inspiration, in reading and in- 
 terpreting the written word : that would be down- 
 right enthusiasm. Yet we may rationally expect 
 the Spirit's help in reading the Bible, if we hum- 
 bly seek it, in order to a right knowledge and 
 suitable improvement of it. Nor will you ever 
 know the truths of Christ, so as to feel the power, 
 and taste the sweetness of them, unless the Holy 
 Spirit opens your eyes atid hearts. Nor can this 
 reasonably be expected without frequent fervent 
 prayer for his sacred influence. 
 
 Another employment in the Christian orato- 
 ry is, 
 
 IV. Self-Examination : — which is the trial of 
 ourselves; our spiritual state, (lur lives and ac- 
 tions : bringing them to the test, or standard, 
 which is the word of God. This contains the 
 essential distinguishing marks of a Christian, by 
 which he may be known. With these, therefore,^ 
 
12 
 
 INTRODUCTION. 
 
 we are to compare ourselves, in order to judge 
 what we iTre. He is a true Christian who pos- 
 sesses the temper, and maintains the walk here 
 required. He that wants these is " reprobate,'* 
 that is, disapproved. 
 
 The knowledge of our state in general, whe- 
 ther we be sincere Christians or not, is what may 
 be attained^ which is necessarily implied in the 
 scripture exhortation to self-examination. See 
 
 1 Cor. xiii. 5. " Examine j^ourselves whether ye 
 " be in the faith ; prove your ownselves. Know 
 <« ye not your ownselves, how that Jesus Christ 
 *• is in you except ye be reprobates?*' Again, 
 
 2 Pet. i. 10. " Give all diligence to make jcJur 
 " calling and election sure.'' Such knowledge is 
 what many have attained. " VVe know," saith 
 the apostle, 1 John, iii. 14. " that we have passed 
 ♦• from death unto life." Nor do I apprehend the 
 assurance of our spiritual state is so extraordi- 
 nary as son^e would imagine. And it is of such 
 high importance, that it is wonderful any thought- 
 ful Christian can be easy one week or day with- 
 out it. 1 cannot but earnestly recommend it to 
 ever_y reader diligently to seek after it. For this 
 purpose examine and try yourselves over and over 
 again, and cease 'jot til! 3'ou come to some clear- 
 ness with reference to your everlasting state. 
 
 Do you ask how this may be known. >^ I an- 
 swer, by the evidence from scripture and our own 
 hearts compared together. The one describes 
 the Christian, the other reports whether we an- 
 swer that description or not. The scripture pro- 
 nounces him to be a Christian, and in a state of 
 salvation, who re})ents of sin, who believes in 
 Jesus Cluist, Mho loves God with all his heart, 
 who '• through the Spirit, mortifies the dced>^ of 
 " the body 5 who by a patient continuance in 
 
Of Self 'Examination, IS 
 
 *■< well doing seeks after glory, honor and im- 
 " mortality j who loves the bretiiren, who take« 
 " up his cross and follows Christ," &c. Our 
 concern therefore, is to examine whether this be 
 our character or not. If my conscience tells me 
 that I answer to' this description, I may sateljr 
 draw the conclusion, that 1 am a true Christian and 
 shall be saved. 
 
 It must, however, be observed, that a solid, 
 satisfactory evidence of our spiritual state is or- 
 dinarily the fruit of much experience, and of 
 considerable progress in religion, in order to 
 the attainment of it, therefore, it is of indis- 
 pensable importance, that we not only often 
 repeat the examination of our hearts and lives, 
 but that we labour after higher attainments in 
 all the branches of practical godliness. The 
 brighter our Christian graces shine, and the more 
 abundant the fruits of holiness are in our lives, 
 the m ore easily will they be discerned. J^or 
 must we neglect to implore the illumination of 
 the blessed Spirit of God, who is said to '^ witness 
 " with our spirit, that we are the sons of God." 
 There may possibly be what is called the ex- 
 traordinary witness of the Spirit, being an im- 
 mediate communication of light and joy to the 
 soul ; but this is what none have any warrant to 
 expect. The ordinary method of his operation 
 is, witnessing with the spirits of God's people, 
 i. e. concurring with the testimony of their own 
 consciences respecting their religious character, 
 in consequence of diligent examination of them- 
 selves by his written word.. 
 
 Let us then take proper time and p&ins to set- 
 tle this great point, and not rest satisfied till it 
 be decided, on what foundation we stand as to 
 our hope for another world. Let us io good- 
 c 
 
14 INTRODUCTION. 
 
 earnest search and ivy ourselves, and beg that 
 God would "search and try usj" that is, help 
 us in the trial of ourselves, and " if there be any 
 " wicked way in us, that he would lead us into 
 *' the way everlasting." 
 
 To prevent unnecessary discouragement to 
 any, it may be proper to subjoin one caution 5 
 viz. not to look too hig!i, nor expect more in 
 ourselves than the word of God makes to be es- 
 sential to the Christan character. Let not any 
 conclude that they are not real Christians, be- 
 cause they are not among the most eminent 
 Christians. The present inquiry is, not con- 
 cerning the degrees of grace, but the truth of 
 it ; which may consist with many imperfections 
 though not wilh any allowed sin. The grand ques- 
 tion is, whethtryou are " upright before God, and 
 " have truth in the inward parts ;" or in other 
 words, whether it is your sincere desire and con- 
 stant aim in all things to please God and be ac- 
 cepted of him. 
 
 But besides this examination of our general 
 state, and prevailing character, there is a review 
 of ourselves and our actions which should be our 
 daily business. We are exhorted, Psalm iv. 4, 
 to " commune with our own hearts upon our 
 bed, (or in our chamber,) and be still." In our 
 place of retirement, we are to converse with 
 ourselves, with our own hearts; and, among 
 other things, about what has passed in the day. 
 A practice which has been recommended by 
 heathen moralists, particularly by Pythai^oras, in 
 ^vhat are called his '' golden verses." He advises 
 Ills scholars every night to review the actions of 
 the day, and ask themselves such questions as 
 these: " What have I done? What duty have 
 <^ I omitted ? Wherein have I transgressed ?'* 
 
Of Self -Examination, 15 
 
 &c. Seneca says, " that the way to govern the 
 senses- and passions is to call the mind daily to 
 account," and tells us, Sea:tius did this, at the 
 close of the day, addressing himself to his con- 
 science in the following manner: "What evil 
 <* of thine hust thou healed to day f What 
 " vice hast thou withstood ? In what respect art 
 " thou better ?" — »* Anger," says he, '• will cease 
 and become more mild when it expects daily to be 
 brought before the judge. Nothing more ad- 
 vantageous tiian this constant custom of search^- 
 ing through the day. How composedly shall we 
 sleep after such a trial, 6tc." lie adds, '• 1 dai- 
 ly take this course, plead my cause and sit in 
 judgment on ujyself, and at niglit, when all is hush- 
 ed and still, I look over my words and actions, 
 and hide nothing from myself." " In such a 
 controversy thou wast too keen ; such an one 
 thou rebukedst too freely ; be upon thy guard for 
 the future." — What noble examples are these ! 
 How inexcusable shall we Christians be if we be 
 found less circumspect than these Pagans ! 
 
 The advantages of such a coui^e are not few 
 or small. Particularly ; we may hereby attain a 
 clear knowledge of ourselves. He that is daily 
 beholding his face in this glass, cannot easily 
 mistake or forget wjiat manner of man he is.— 
 Hereby we shall be directed in (he special du- 
 ty that lies before us. Examination is in order 
 to correction and an»en(lnvent. If we rest m 
 this exercise without looking atiy furtlier, we 
 abuse it and ourselves. — It will many ways as- 
 sist present devotion as it v/ill suggest mat- 
 ter for confession, petition, or thanksgiving.— 
 It will be an excellent preservative against sin, and 
 contribute not a little to promote circumspection 
 and accuracy of life. It is scarcely possible to 
 pursue the method I am recommendiog, and to 
 
16 INTRODUCTION. 
 
 live in a loose incautious manner. I will on- 
 ly add, — as such a course tends to make life 
 more innocent and fruitful, so it will render 
 death more safe and comfortable. Did we ac- 
 custom ourselves thus to settle accounts everjr 
 day, we should have the less to do at last. 
 
 I shall subjoin a few brief Directions for the 
 better conducting the work of self-examina- 
 tion. — 1. Acquaint yourselves v/ell with the 
 rule by which jou are to examine^ which is the 
 word of God ; and consider nothing as sin or du- 
 ty but what it makes such. — .2. Be full and par- 
 ticular in your self-inquiries. Exanune how every 
 part of (he day was spent — how you conducted 
 yourself in every situation — in what manner jou 
 engaged in your business— how you performed 
 your religious duties — how you behaved in com- 
 pany — how you governed your passions — vvhi^t 
 opportunities you embraced or neglected for do- 
 ing good, &c. And do not neglect a transient 
 review, when you have not time for more. — 3. Do 
 not examine merely to censure, but to approve asi 
 there may be occasion. We should not place re- 
 ligion in complaining : we ought to be thankful for 
 the g)od we do or get any day, and may take the 
 comfort of it. — 4. it may be proper sometimes 
 to take down in writing the more remarkable 
 transactions and occurrences of the day, whether 
 agreeable or otherwise, the review of which may 
 be higiily beneficial. -^5. Besides the stated re- 
 views of every day, there are times that call for 
 more special exan^inations ; such as the Lord's 
 day, a sacramental sabbath, or the day preceding 
 it ; a fast day, new-year's day, or a birth-day j 
 when you may revise former accounts of your- 
 self, and compare your state at dilfeient periods, 
 ia order to judge what progress you hAv^ m^db^ 
 
On Meditation* If 
 
 in religion, or what declensions you have suf- 
 fered. — G. Endeavuur to keep conscience tender 
 and faithful, that it may duly discharge its of- 
 fice in accusing or excusing. In order to which 
 never stifle its convictions, nor act contrary to 
 its dictates. — 7. Apply to God for his direction 
 and assistance in this duty, that you may not 
 deceive yourselves, but judge righteous judg- 
 ment. And let your addresses to him in prayer 
 be regulated by what you find to be the result 
 of your impartial examination of yourselves. — Fi- 
 nally, do all in the name of the Lord Jesus, and 
 upon every censure of yourselves, remember, 
 *' If any man sin, we have an advocate with the 
 father, Jesus Christ the righteous. '*^ 
 
 I now proceed to another duty of retirement; 
 namely : 
 
 V. Meditation. — By this is meant, not a 
 transient reflection, of a serious nature, but a 
 fi'xed contemplation upon some religious topic, 
 which is purposely chosen to occupy the mind, 
 with a view either to gain a more thorough ac* 
 quaintance with it, or to have the heart more 
 deeply impressed by it, and to apply it for the 
 purpose of spiritual edification. 
 
 Concerning this religious exercise I would 
 make a few observations. 
 
 1. That it is not a matter of indifference, or 
 a kind of free-will offering, which may be per- 
 formed or not; but that, so far as persons have 
 capacity for it, they should regard it as an impor- 
 tant duty. As s'lch it is recommended in scrip- 
 ture. Consideration is frequently enjoined, and 
 the neglect of it severely reproved. Meditiitio?i 
 on- the sacred writings was expressly comuiand" 
 c2 
 
18 INTRODUCTION. 
 
 ed to tiie Jews, as well as a diligent reading of 
 them. Thus Jos, i. 8. '• The book of the law 
 ♦' shall not depart out of thy mouth, but thott 
 " shalt meditata therein day and night." Self- 
 converse, which is one branch of me Citation, is 
 prescribed, Fsalm iv» 4. <' Commune with 
 " jour own heart upon your bed, (or in your 
 " bed-chamber) and be still." This sacred ex- 
 ercise is also recommended by the examples of 
 good men. We read concerning Isaac, that- 
 " he went out into the field, at even-tide, to- 
 " meditate." And David tells us that he ha- 
 bituated himself to the contemplation of the 
 nature, the works, and the word of God. " I re- 
 ** member thee on my bed, and meditate on thee^ 
 ♦* in the night watches. O how love I thy law ! 
 " it is my meditation all the day." And he men- 
 tions it as the character of a good man that ''he- 
 <' reads the word by day, and meditates thereon* 
 ** by night." 
 
 2. Though it may be allowable to reflect 
 upon a variety of subjects successively, yet it is- 
 advisable ordinarily to fix upon one, and keep to 
 that; explaining and applying it as you are able. 
 In order to which it will be of use to choose it be- 
 fore hand, that you may not be at a lof^s; and 
 it may be conveivient to note down a number of 
 subjects, as they may occur, of which there is 
 an endless variety, sufficient to employ the 
 Christian through the whole of his life Of 
 the>c it is proposed hereafter to give nn anjjde 
 specimen. But besides those that are previously, 
 noled down, occasional subjects of meditation, 
 will fref{uently occur, in your families, in yotjr 
 company, in your walkft, as well as in the 
 course of your reading, which it will be wise and 
 useful i^) <ake the earliest opportunity of im* 
 proviun; by pious reilectiyoS|, which you. tm>r 
 
'dli Meditation. 1^ 
 
 3onetimes do with advantage, while your hands, 
 are employed in your business, or while you are 
 going IVom place to place. Such general and 
 loose rellectiona on the occuF/rences which you 
 casually meet with, may be of great use, parti- 
 cularly to keep worse thoughts out of the mind. 
 But I would recommend, 
 
 5. That you set apart some particular seasons^ 
 for the expreiis purpose of pious meditation; 
 and that having fixed upon some interesting sub-p 
 ject, you pursue it at lengtii in the njost orderly, 
 method you can ; which will be found of great 
 use to prevent confusion, to give you just and^ 
 comprehensive views of the subject, as also to 
 enable you to make the best practical improve- 
 ment of it» Sometimes it may be advisable 
 to read an essay on the subject upon which you 
 purpose to employ your own thoughts, as a 
 guide to them. And if, after you have beea 
 reading the Scriptures or any other pious book, 
 you accustom yourselves to meditate on the sub- 
 ject, it will contribute greatly to injprove your 
 knowledge of that subject, as well as to fix the^ 
 ideas in your memory, and thus cause your 
 reading to turn to the best account. A few^ 
 good books carefully read, and thus meditated 
 upon, will contribute more to your increase of 
 knowledge, and religious improvement, than the 
 bare reading of ten times the number of vo- 
 lumes in the ordinary way, v;ithout such subse- 
 quent reflections. 
 
 4. I reckon it beet, frequently at least, to 
 write the meditation, especially when it is oiv 
 some specific and peculiar subject. Though reflec- 
 tions may be 'Occasionally made without tiie la- 
 bour of writing, or any special care in ranging 
 the thoughts, the kind of meditation i am nov/ 
 
20 rNTRODUCTIOK. 
 
 recommending will require a little more pains ;--i 
 but we need not be very solicitous about me- 
 thod or style. What are the psalms, but a col- 
 lection of divine meditatfons upon various oc- 
 casions answerable to the circumstances that 
 David and others were in ? We should look 
 upon their practice as an example to us, and 
 set it before us for our imitation and encourage- 
 ment.* 
 
 § III. Of' the TIME of Retirement. 
 
 I do not apprehend that there are any hours 
 appointed by God for devotion, or which may 
 be called canonical hours, wherein our worship 
 will be more acceptable than at another timej 
 The Jews, indeed, had their hours of prayer: 
 viz. one was the third hcur, or nine o'clock: — 
 another the sixck^ or twelve o'clock ; and ano- 
 ther the ninth hour i. e. three o'clock in the af- 
 ternoon, the time of the evening sacrifice. See 
 these referred to as observed by Peter and John, 
 David and Daniel. Jlcts x; 9. iii. 1. Psal. Iv. 17. 
 JJaii. vi. 10. The like practice was afterwards 
 taken up by Christians, from a humour that ear- 
 ly prevailed of modelling their v/orship accord- 
 ino; to the manner of the Jewish church. We 
 have frequent mention, amoT)g- the primitive 
 writers, of '' the hours of prayer," v\hich, at 
 iength. were multiplied to sis or seven Tliese 
 canonical h.ours are not only held sacred by the 
 RoMianists. but have been had in veneration by 
 sotne Protestants, who have written books of 
 devotion accommodaited to them. — 1' need not 
 
 ♦ The practice of occasionally wHfiyig meditations^ 
 hTis this recomniendation, fhat they may be reviewed 
 with some advantage at a future periods . 
 
Of the time of Relirement. 21 
 
 stand to argue with impartial men, that all 
 this is an aibitrary service, and can plead no 
 higher authority than what is called ecclesi- 
 astical. It is certain that, under the gospel, 
 God has not appointed any particular hours 
 of the day as sacred to devotion, and men have 
 no authority to do it. Here every Christian is 
 left to his own liberty and choice. 
 
 Neither has God told us how often in the^ 
 (lay we should retire for devotion. And yet the 
 scripture sufficiently intimates that we should be 
 frequent in it, particularly in prayer. This is the 
 least that can be intended where we aie exhort- 
 ed to " pt'ay without ceasing, to pray always, 
 *< and not faint," Sec. Though prayer is not to 
 engross all our time (as some have weakly 
 thought), yet he who seldom prays, cannot be 
 thought to fulfil these precepts. 
 
 But the scripture not only directs us to prar 
 often, but to pva.y draly. This maybe collectcai 
 from tiie Lord's prayer, in which we are taught 
 to say "Give us this day our daily bread." And 
 we may farther conclude from scripture, that we 
 ought to pray twice every day. As the daily 
 sacrifice under the law was offered morning and 
 evening, so it seems reasonable that we should 
 have our morning and evening sacrifice continu- 
 ally. There appears to be a natural fitness in it, 
 that we should begin and close the day with 
 God. How reasonable is it that in the morning 
 we should look up, and adore the hand that has 
 protected us through the night, and commit our- 
 selves to its conduct througli the day. It is also 
 equally resonahle that in the evening we should 
 review the day, own the divine providence in the 
 blessing of it, and commend ourselves to its pro* 
 tec.tion for the night. It is, as the psahni^t 
 
22 X'NTRODUCTlONo 
 
 speaks, "a good tiling, it is decent and comely to 
 " give thanks unto the Lord, to shew forth his 
 " loving kindness in the morning, and his faith- 
 " fulness every night.'* 
 
 The examples of good men recorded in scrip- 
 ture seem to carry the matter higher, and re- 
 commend three times to be observed in the 
 coarse of daily devotion. Thus David resolved. 
 Fsalin iv. 17. " Evening and morning, and 
 *' at noon, will I pray.*' "We find also that 
 Daniel regularly pursued the sanie course. Ch. 
 vi. 10. And tiie Christian may find his account 
 in doing the like. A short retirement at *noon, 
 wlien circumstances will admit of it, may be a 
 repast in the midst of the business, hurry, and 
 company of the day, may keep the fire of the al- 
 tar in, and prevent the mind from being immer- 
 sed in the cares of this life. 
 
 But as God has not appropriated any particu- 
 lar hours to devotion, the time of which is left to 
 every one's discretion,, we should choose those 
 seasons which, on due consideration of our cir- 
 cumstances, we judge most convenient. In the 
 morning-, it may ordinarily be best to prepare for 
 devonon immediately after we rise, and not suf- 
 fer any other business to intervene. At night 
 we may be more at liberty. 'j'houo;h it wiil be 
 best to fix on some hour which is generally 
 found most convenient, we need not tie our- 
 selves invariably to observe it, as several things 
 may unavoidably fall out to interrupt us; and 
 therefore we should allow ourselves a latitude, 
 and leave room for unforeseen impediments; still 
 guarding, however, against ail unnecessary avoca- 
 tions, [and never deferring our evening devotiotis 
 to so late an hour as to be renderpd unfit for 
 them by drowsiness, or to be tempted to hurry 
 
Of the time of Hetiremeni. 23 
 
 ^hem over. In general it is a<lvisable, where 
 business will permit, to perform the worship of 
 the closet, as well as of the family, before the 
 evening repast, as after it there is danger of be- 
 coming sleepy or slothful] 
 
 I shall close this head with answering an in- 
 quiry which some readers may find occasion to 
 make, viz. Whether it be necessary to go 
 through all the work that has been prescribed 
 every time we retire.^ Can it be expected of 
 the Inain body of Christians that they should have 
 capacity or time for it ? — 1 do suppose there may 
 be some serious Christians who are not qualified 
 to perform all this service at any time. Per- 
 sons of no education and of mean abilities caa 
 make little or nothing of mediation on particular 
 subjects or expounding scripture to themselves^ 
 fit will be sufficient for them seriously to read 
 and apply what they meet with in books.]— 
 'Others of better capacities can seldom go through 
 all this work for want of time. This is espe- 
 cially the case with labouring people and servants, 
 whose business occupies almost all the time 
 they can spare out ot their beds. Some masters 
 seem to look upon servants only as another spe- 
 cies of working cattle, so as to allow them 
 scarcely any time to themselves. It cannot be 
 expected of persons thus situated that they should 
 pursue the course recommended. 
 
 It is also allowed that none are always in such 
 circumstances as to admit of all these exercises. 
 The most devout may sometimes be indisposed, 
 or may want time for them ; as for instance, 
 when upon a journey, or when taken up with 
 and fatigued by necessary business. In such 
 cases it may be sufficient to commit themselves 
 to God by ' a short and serious prayer. But 
 
24 INTRODUCTION, 
 
 doubtless there are many Christians who inay 
 ordinarily attend to the business recommended, 
 if it be not their own fault, at least once every- 
 day. One hour might suliice for all the purpo- 
 ses of devotion according to the plan proposed. 
 And surely one hour out of the twenty-four is 
 but a small proportion of our time, to be redeem- 
 ed from the common business of life, for work 
 so important and so profitable. Let none ad- 
 mit of such excuses as their own consciences 
 "will not justify in the prospect of the tribunal of 
 God. 
 
 They who are so taken up with necessary 
 business that they really have not time every day 
 for all these religious exercises, might perhaps 
 secure an hour for them, one or two evenings 
 in the week. And it is particularly desirable that 
 they should improve the Lord's day for this pur- 
 pose. This is sacred time, set apart for the 
 work of our souls and another world, when we 
 should dismiss this world, and be wholly at lei- 
 sure for God and the concern of eternity. On 
 this day, besides the worship of the sanctuary, 
 most persons may find considerable time to spend 
 in their Oratories, in reading, meditation, self- 
 examination and prayer. It cannot with any de- 
 gree of modesty be pretended by any, that the 
 course reconimended would bring too great a bur- 
 den upon them : there is something so shocking 
 in such an objection, that no Christian should ever 
 think of urging it. 
 
 Let us briefly review the work recommended 
 in the whole compass of it, and see what there 
 is burdensome, or dicouraging. In the morn- 
 ing after a few serisus thoughts and ejaculations 
 while rising and dressing, a chapter is read | 
 then follows a prayer of a quarter of an hour or 
 
0/ the time of Retirement. 25 
 
 half an hour, as circumstances admit ; at night 
 a review is made of the day. A chapter is read 
 with such remarks as may easily occur, (or with 
 some good exposition) and the whole closed 
 with prayer. This is recommended as a chris- 
 tian's ordinary daily course of devotion, with 
 such variations as accidental circumstances call 
 for. Besides this, he is advised to devote an 
 hour or two on some evening in the week, but 
 especially on the Lord's day, for more special 
 meditation and self-examination. I pretend not 
 to prescribe the precise order of these duties, 
 any more than the length of them. As there is 
 no scripture injunction respecting either, both, 
 must be left to every one's own judgment and 
 conscience. 
 
 § IV. Of the Obligations to worship God in 
 
 Hetirement. 
 
 Something of religion seems inseparable from 
 the nature of man, as a creature capable of lU 
 Accordingly, some of thQ heathen v/riters have 
 mentioned this as the grand difference between 
 a man and a beast. — Divine worship is essential 
 to religion, and is what the nature of God, and 
 our dependance upon him and obligations to 
 him require. This is plainly taught us by the 
 light of reason ; and as this teaches tlie neces- 
 sity of worsihp in general, it also recommends 
 secret worsinp in particular, as being attended 
 with advantages peculiar to itself. — The holy 
 scriptures, though th.ey do not expressly institute 
 it, plainly suppose it to be an acknowledged duty, 
 and lay down such rules for the discharge of it as 
 confirm our obligations to it. The Bible is full of 
 this subject. 
 
26 
 
 INTRODUCTION. 
 
 Secret worship appears to have been the prac- 
 tice of the church of God, and of all the sincere 
 members of it, in every age of the world. Par- 
 ticular instances, as recorded in scripture, are 
 needless ; we are encompassed about with a 
 cloud of witnesses. — Christ supposes his disci- 
 ples would pray, and therefore he gives them 
 rules for the perforniance of the duty. Chris- 
 tians, through the whole of tl^e New 'Testament 
 are represented as men of devotion. — And 
 Christ himself was an eminent pattern of it. 
 How he withdrew from company and prayed 
 alone, has alreadj^ been represented, and therein 
 doubtless he designed to set us an examplcc 
 — Once more, such is the state of Christians, 
 their dependance on God, and their own insuffi- 
 ciency for the business of religion without con- 
 stant supplies from above, that the plea of neces- 
 sity in this case, is enough to prove the duty 
 before us, and may supercede all further argu- 
 ments. The exercises of retirement, medita- 
 tion and prayer are the appointed means of deriv- 
 ing all kinds of spiritual supplies from above, 
 whereby the Christian is strengthened for his 
 warfare, and fortified against the world and the 
 impression of sensible things. In short, he 
 hereby obtains *' grace to help in every time 
 "of need." And our spirits will flag and our 
 graces will languish unless refreshed by constant 
 intercourse with the great paternal spirit. — 
 Even the soul of Christ, though in a state of in- 
 nocence and perfection, had so much feeling of its 
 dependence, as to seek supports, supplies, and 
 comfort from his God and father, by constant 
 devotion. And can we think to be safe amidst 
 so many dangers, and successful in religion with- 
 out it ^ I appeal to all serious persons in the 
 world whether they do not find that religion pros- 
 
Directions respecting private Devotioh. 27 
 
 pers or decays in the soul according to their 
 diligence in the duties of the closet. 
 
 But instead of enlarging on the arguments 
 for a constant and careful attention to them, I 
 ehali close with a few directions. 
 
 § V. Directions respecting private Devotion. 
 
 1. Endeavour after a true spirit of devotion, 
 the foundation of which is laid in the inward 
 renewing of our natures. — 2. Guard against eve- 
 ry thing that would keep you out of your closets; 
 excess of worldly business, diversions, compa- 
 ny, &c. The society even of friends must be 
 enjoyed with caution. Jimici fures temporiSf 
 says Lord Bacon. *' Friends are robbers of our 
 " time." Clubs and frequent evening visits must 
 be watched against, self denial and resolution 
 must be exercised if we v/ould secure time for 
 the duties of devotion. 3. Make the devotioa 
 of the closet subservient to a holy life, in all its 
 branches. If your devotion make you proud, 
 censorious, uncharitable, sour and morose, ready 
 to justify yourselves and despise others; mucK 
 more if you take encouragement from it to acts 
 of injustice, fraud, or fleshly indulgence, it is a 
 false devotion, and the sacrifice of the wicked, 
 <' which is an abomination to the Lord." — "It 
 <' is not true religion," says Lactantius, " vvhicli 
 a man leaves behind him at church," and the same 
 may be said of the devotion of the closet ; it 
 should appear in its good effects in our temper 
 and conduct out of it: in the constant integrity 
 and usefulness of our converse. I may add, in 
 the serenity of our minds, and the cheerfulness of 
 our behaviour. A cloudy face is far from being 
 the natural result of true devotion, which rather 
 
28 INTRODUCTION. 
 
 tends fo give an amiable and inviting lustre to 
 the countenance : certainly none in the world 
 have so much cause to be cheerful as holy and 
 devout persons. 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 it becomes them to be joyful at it. 
 
 Some Objections may be made to that 
 course of retired devotion which has been re- 
 commended in this work; but I reckon them 
 rather as excuses for sloth and disaffection to 
 religion, than refii reasons : viz. " the want of 
 '* time — that all this is more than is necessary 
 *' or t!ian God has required," &c. For the proper 
 answer I shall leave the reader to his own con- 
 science. 
 
 I am ashamed to say that some may be found 
 so far perverting the gospel of Christ as to 
 plead, that such a course of closet duty savours 
 of Leg^allsm. " We are to be saved, (say they) 
 by believing, not by working; by Christ only, in 
 a way of free grace." — If the ir.eaning be, that 
 grace saves us without sanctifying us, and that 
 Christ v/as holy and devout in our stead, to 
 excuse us from being so, it is downright enthu- 
 siasm, and subverts the whole gospel. We are 
 saved by Christ, but it is «« from our sins." — 
 His grace appears most eminently in the refine- 
 ment of our minds, the spirituality and devotion 
 nfour tempers. And it i» by our diligent exer- 
 tion of our powers in the use of means, of vvhicli 
 reading, meditation, self-examination and prayer, 
 are some of the chief, that the life of lioliness i:; 
 maintained in the soul, and it is prepared for the 
 perfect vision and enjoyment of God in heaver- 
 
DEVOUT 
 MEDITATIONS. 
 
 FARt tHE FlRSr, 
 
 Meditations on Several Chapters in the Bihte-* 
 
 MEDITATION I. 
 
 Ofi Reading the First Chapter of GstfESis, 
 
 I HAVE here an account of the creation of the 
 world in six days; the particulars, the order and 
 manner of thevvork. I learn that it was accom« 
 plished by the word of the Almighty, As it is 
 elsewhere said, " By the word of the Lord were 
 <' the heavens made, and all the hosts of them 
 " by the breath of his mouth. He speak, and it 
 " was done, he commanded, and it stood fast.*' 
 He only said, " let there be light," and there 
 was light. " Let there be a firmament," and 
 there was a firmament, &c. 
 D 2 
 
30 MEDITATION I, 
 
 Here also I have an account of the formation 
 of Man : how he was distinguished from the 
 rest of the creatures, being made in ihe image 
 or likeness of God ; rational, holj, and inunoi- 
 tal. having doiuinion over tiii:j inferior creation. 
 
 The chapter concludes with God's review of 
 his work, and his approbation of it. ''God saw 
 " everj tiiing that he had made, afid behold it 
 " was very good ;'' exactly suited to answer the 
 end of its creation and the design of the all-wise 
 Creator. 
 
 How full a demonstration is here of an eter- 
 nal, necessary, infinitely-perfect Being. How 
 strong a proof of the existence of that God, 
 whom, as a Christian, I am taught to worship. 
 Ko'.v authentic, clear, and satisfactory a histo- 
 ry is this of the original of all things, in com- 
 parison with what heathen pliilosophy could 
 ever attain to. What an illustration is here of 
 the attributes, and the perfection of the divine 
 nature ! liow anjazing that power which spake 
 such a world as-this, and the glorious luminaries 
 above, into existence. How admirable the wis- 
 dom that fchines forth in the variety, order, and 
 hanncny of ail things. O my soul ! how wor- 
 thy an object is this ,^Iorious Being of thy fear, 
 thy lovo, thy dependence, and thy worship. — 
 Let n;e ever remejnber him as my Creator, and 
 <« £,loriry hUa with my body and iny spirit v/liich 
 « are hiSo'* 
 
On the second Chapter of Genesis, 31 
 
 MEDITATION II. 
 
 On the SECOND Chapter of Genesis, 
 
 To preserve the memory of so glorious a work 
 as that of creation, and to give 0{jportuiiitj i'ov 
 conversing with its author, 1 here find a Sab- 
 bath, a day of sacred rest, was appointed : '< God 
 ** blessed the seventh day and hallowed it." And 
 if iniiiiite wisdom saw it convenient for innocent 
 raan in paradise to have a stated time for solemn 
 and social acts of devotion, how much more ne- 
 cessary is it for him in his present depraved 
 state; being fallen into such a sad forgetfulness 
 of God, of his duty, and his happiness. () n)y 
 soul, be thankful Vor this day. Acknowledge 
 the wisdom and goodness of God in tlie appoint- 
 ment of it. Remember to keep it holy. En- 
 deavour to withdraw thy thoughts irom earthly 
 things, and let this day be as one of the days of 
 heaven to thee. Sabbath religion was from the 
 creation'; it is the good old way: walk in it, and 
 lierer be ashamed of it. The homage due to the 
 Creator, and the care of thy highest interests, 
 demand this of theco 
 
 In the summary repetition of things in this 
 chapter, the creation of man is resumed, and 
 further explained. " The Lord God formed man 
 ** of the dust of the ground, and breatlied into 
 ** his nostrils the breath of life." Here 1 observe 
 a signal instance of the power of God, in rais- 
 ing out of tlie dust so admirable a structure as 
 the hu?il3n body. I also learn that the soul halli 
 a different original, being breathed from God 
 hiiMself : an intimation of its iminortality, and 
 of it3 superior dignity and excellence above- the 
 
52 MEDITATION lU 
 
 bod J. The one is of the earth earthy; the- 
 other a spirit, from heaven. " Particula divinse 
 '• aurae:" a ray of divinity; the offspring of 
 God. O may I duly value it, and not sacri- 
 fice it for the sake of a little animated dust, but 
 with suitable care secure its immortal interest. 
 
 Man was constituted lord of this ?o\ver crea- 
 tion, and for his greater delight, God provided 
 a most pleasant garden, where he was to reside, 
 and which it v/as his business to cultivate. But 
 amidst all the enjoyn^ents of Paradise he wants- 
 something to complete his happiness. God him- 
 self declared, '< It is net good that man should 
 " be alone," and kindly provided an help meet 
 for him ; formed out of him a second self, to be 
 tlie partner of his cares and pleasures, and to be 
 united with him in the bond of love and affec- 
 tion. 
 
 But no sooner is his happiness thus completed 
 than all is lost. Adam had received a positive 
 law not to eat of a certain tree on pain of death.-— 
 The thing was indifferent in itself, and therefore 
 a proper test of man's obedience to his maker and 
 sovereign. The penalty threatened was death.— 
 <' In the day thou eatest thereof thou shalt surely 
 die." This penalty he incurred. The woman, 
 indeed, was first in the transgression ; listening to 
 the suggestio?is of the old serpent, she ventured 
 to eat, and then tempted him to follow her exam- 
 ple. He yielded, and they both became mortal 
 creatures. O my soul ! guard against the snares 
 of a prosperous state. When thou hast a garden^ 
 and an Evey beware of the serpent. 
 
 It was this transgression that opened the 
 sluices, and let in the flood of calamities which 
 have overflowed the world. " By one man's dis- 
 
On the First Psalm. 5'S 
 
 " obedience TY>any were made sinners." " Tn 
 <* Adam all die." When I reflect on the nature 
 of the crime, I cannot tliink tl)e punisinriCnt un- 
 just. It was an act of rebellion against the sove-» 
 reignty of God. There was, however, a re- 
 prieve granted, and a redemption from the curse 
 provided. How exceeding abundant that mercy 
 which proposed a Saviour! how rich the grace 
 that found a ransom ! O my soul ! contem- 
 plate in this instance the evil nature of sin. — 
 Every deliberate known sin is " after the simili- 
 " tude of Adam's transgression." It is a rejec- 
 tion of God^s authority, and setting up our will 
 against his. Let me " stand in awe, and sin 
 not." Lord subdue my will entirely to thine, 
 *' Keep back thy servant from presumptuous sins, 
 " that I may be innocent from tlie great trans - 
 << gression." And enable me cordially to embrace 
 the great redemption wrought out by the wo- 
 man's promised seed, and to live under the con- 
 straining inlluencc of redeeipmg love ; that aO 
 having felt the evils of the Urst Adam's disobe- 
 dience, 1 may rejoice in all ih:^ happy effects of 
 the second Adam's righteousness. " As sin hatli 
 <« reigned unto death, so may grace reiga throug;h 
 *' that righteousness unto eternal lifeo" 
 
 MEDITATION II L 
 
 On the First Pscdnu 
 
 In this psalm I observe, in the first place, the 
 character of the blessed man. He is described 
 negatively in these particulars. " He walketb 
 *< not in the counsel of the ungodly, nor standetli 
 " in the way of sinners, nor sitteth in the seat of 
 the scornful." By which is meant, that he is dis- 
 tittgniohed from such persons in his pnnciples, hi^ 
 
34 MEDITATION III, 
 
 temper, and his conduct in life. He doth not ap- 
 prove of tlieir course, inutate their example, or 
 walk in their way; which is the way of vanity, 
 worldliness, prixie, profaneness, neglect of God and 
 religion. He may, indeed, through the surprize 
 of a temptation, step into the way of sinners 5 
 but he does noiwalk^ or so much as stand, in it; 
 much less doth he seat hiinijelf in the scorner's 
 chair, despising religion, and making a jest of 
 sacred things. On the contrary he is thus posi- 
 tively described : " His deliglit is in the law of 
 << the Lord, and in his lav/ doth he meditate day 
 " and night." He not only reads the Holy scrip- 
 tures, but he studies them, and they are his 
 constant exercise and entertainment. ' He de- 
 lights to peruse the histories therein contained, 
 for the information of his understanding; the 
 precepts therein delivered, as a most exact rule 
 of life ; the promises there given, as a never- 
 failing spring of consolation ; and the whole a» 
 the means of sanctifying his nature, and maintain- 
 ing pleasing intercourse with heaven. 
 
 Secondly. Here is the blessedness of such a* 
 person. *' Blessed is the man ;" or, the bteS' 
 sedness of the man.' He is certainly, fully, and 
 every way blessed. This I can readily credit. 
 Surely none on earth are so happy as they that 
 have such a relish for the word of God. *• Great 
 "peace (as it is elsewhere said) have they that 
 " love thy law, and nothing sliall offend them." 
 More particularly ; such a man is compared to 
 <' a tree planted by the rivers of water," from 
 whence it is supplied with sufficient moisture to 
 render it always fresh and fruitful ; " it bring- 
 <• eth forth its fruit in its season." This simili- 
 tude implies, that the main happiness of a good 
 man lies in his fruitfulness ; being ready to every 
 good word aud w<}rk ; and i\i&.i his delight in 
 
'On Ike First Tsatm. 3li 
 
 ^Ood's law has a special influence in this viewo 
 "What a canal of water is to the fruit-tree plant- 
 ed on its bank, that is the Holy Scripture to 
 the believer; he derives refreshing and fructi- 
 fying influence from it. 
 
 The good man's blessed state is illustrated by 
 the opposite state of the ungodly. " The un- 
 " godly are not so." They are not like a fruit- 
 ful tree, but are as "the chaff* which the wind 
 *' driveth away." They are of little worth, and 
 of no stability. And at last, the difference be- 
 tween the one and the other shall fully appear, 
 " The ungodly shall not stand in the final judg- 
 " ment, nor sinners in the congregation of the 
 *' righteous," but an awful separation shall be 
 made between them. 
 
 Lastly ; the reason of this distinction is men- 
 tioned, " The Lord knows," that is, he ap- 
 proves "the way of the righteous;" which im- 
 plies that he disapproves the way of the ungod- 
 ly ; and therefore it shall end in misery ; »• it 
 *' shall perish," and he shall sink into perdi- 
 tion. 
 
 And now how obvious are such remarks as 
 these. — Tiiat religion is the only true and solid 
 foundation of happiness. Blessedness is annex- 
 ed to the character, not of the great, but of 
 the ^oo^i.-— That the grand distinction between 
 the nghteous and the ungodly is founded on 
 their different regards to the divine law. — That, 
 therefore, it is of the highest consequence right- 
 ly to value, study, and delight in the word of 
 God. — And that hereafter, a glorious distinction 
 shall be made in favour of them that do so, by- 
 God himself the final judge, by whose sentence 
 "every one must at last stand or fall. 
 
56 
 
 MEDITATIGN tV. 
 
 O my soul ! learn from hence thy duty, thy 
 interest, and thy hap[)iness; learn what to chuse 
 and what to shun. Guard against the counsel 
 and the way of the ungodly. " If sinners en- 
 tice thee consent thou not." Whatever they 
 may preterd, they are far from blessedness. Be 
 not disturbed iit their success, ami envy not their 
 seeming prosperity. They are but as chaif, 
 and shall be burnt up with unquenchable fire. 
 Lord teach me thy statutes! Help me to make 
 thy law my delight, and to rest in thy favour as 
 my supreme happiness ! 
 
 MEDITATION IV. 
 
 On the Second Fsalm. 
 
 The apostle assures us, Jets iv. 25, that David 
 wrote this psalm, though the title does not men- 
 tion it ; and he speaks of it as a part of scrip- 
 ture, given by divine inspiration. " God spake," 
 says he, '• by the mouth of his servant David.'* 
 The occasion of it probably was, his peaceable 
 settlement on the throne of Judah and Israel, after 
 the opposition he met with from the Philistines, 
 Moabites, Syrians, &c. He expostulates with 
 these malicious opposers of his government, 
 and ridicules their attempts as vain, since God 
 had placed him as his anointed on the holy hill 
 of Zion, and had determined to support his 
 throne. This was fulfilled (as the apostle goes 
 on to shew) in the Messiah, the son of David; 
 towards whom the same part was acted over 
 again by Herod, Pontius Pilate and tiie rulers 
 of Israel. But he that sitteth in the heavens 
 despised the malice and laughed at the weak 
 efforts of such worms of the earth. Christ the 
 Messiah was, by the decree of God, to sit upon 
 
On the Second Psalm. QT 
 
 the throne typified by that of David, to rule over 
 the Gentile world, as well as the Jewish nation, 
 M'ith absolute authority and irresistible power.— 
 This was the counsel of God, and it shall stand : 
 " Jesus shall reign till he hath put all his ene- 
 " niies under his feet." 
 
 The psalm concludes with advising all to own 
 and obey this mighty sovereign. Be convinced 
 then, O my soul! of thy duty and thy interest.— 
 " Be wise, be instructed," in this momentous af- 
 fair, " Embrace the Son lest he be angry, and 
 •< thou perish in the way." Let it be no objec- 
 tion with me against the Saviour, that the rulers 
 did not believe in him ; as this was foretold, and 
 the event verified the prediction, my faith in him 
 is t!ie more confirmed. It is evidence from fact 
 that Christ's kingdom is " founded on a rock, and 
 ^' that the gates of hell shall not prevail against 
 " it." He has hitherto withstood all opposition, 
 and every future attempt against his government 
 Will prove in vain. " He will strike through 
 " kings in the day of his wrath." Let me then 
 humbly bow to his sceptre, that I may not be 
 brokeri by his rod. Lord enthrone thyself in my 
 heart! Take full possession of my soul, and grant 
 me the blessedness of those that trust in thee ! 
 
 MEDITATION V. 
 On the Third Psalm, 
 
 . I LEARv from the title, that this is a psalm of 
 Bavid, composed when he fled from his son Ab- 
 salom. I observe the distress this good man was 
 in, the particulars of which I read in his history^ 
 
08 MEDITATION V. 
 
 2 Sam. XV. 12. The conspiracy against him w-as 
 so strong, that his case was thought desperate. — 
 Mdny said, •' there was no help fur him in God." 
 Hence, O inj soul ! learn to expect troubles and 
 painful exercises in this world. Since so great a 
 saint as David vvas not free from them, let me 
 not wonder at any that I may meet with, nor ob- 
 ject to any that the divine wisdom shall appoint. 
 
 I here observe the exercise of his faith in a 
 most eminent degree. " But thou, Lord," says he 
 " art a sliield for me ; my glory and the lifter up 
 " of mine head." By faith he cast his burden 
 on the Lord, at the same time that he made sup- 
 plication to him. " 1 cried unto the Lord," says 
 he " with my voices" which imports his great 
 importunity ; and he did not cry in vain 5 for he 
 ^dds, '* and he heard me." Learn, my soul ! 
 from the example of this good man, to make God 
 thy refuge in the time of trouble; seek unto him.^ 
 and leave thy concerns in his hands. 
 
 I observe, next, the blessed fruit of David^fl 
 faith and prayer. How calm and easy was his 
 mind hereupon. '' I laid me down and slept," 
 says he, " I will no,t be afraid often thousands of 
 " the people that rise up against me." Now, I 
 suppose, it was that he uttered those admirable 
 words, 1 Sam. xv. 25, 26. " Carry back the ark 
 " of the Lord into the city: if I shall find favour 
 <« in the eyes of the Lord, he will bring me again 
 <* and shew me both it and his habitation. But 
 " if he thus say, I have no delight in thee, be- 
 " hold here am I, let him do to me as seemeth 
 <' good to him." q. d. " Let me be a king or a 
 *' victim ; something or nothing, as thou Lord, 
 pleasest." Having thus thrown himself at the 
 feet of the most high, and poured out his soul 
 on the mount, whither he retired for devotion., 
 
On the First Chnpter cf Matthew. 39 
 
 he is disburdened of all anxious thoughts ; all 
 is still and culm within, and he can sleep in the 
 midst of terror and deaths. 
 
 my soul! learn this w^tij of intercourse 
 with thy God. Let a time of trouble be a time 
 of prayer ; and when thou art afraid trust in 
 him. Imitate the devotion, the submission, the 
 faith, so admirably exemplified in this psalm, 
 thus come what will, ihou art under a sure pro- 
 tection. God will be thy shield, thy dwelling 
 place, thy all. — The psalm concludes with pray- 
 er for further and full deliverance, ascribing 
 the glory of all victory, safety and success, to 
 God. Lord form my mind according to the spi- 
 rit of this, thy servant, and help me to believe 
 arid pray, and praise like him, remembering that 
 *' salvatioQ belongeth unto the Lord." 
 
 MEDITATION VL 
 
 On the First Chapter of Matthew, 
 
 1 find, in this chapter, a pedigree of Christ, or 
 a list ot his ancestors. It has some dijRiculties, 
 which the Jews, and other enemies of the gos- 
 pel, have urged against it ; but they are no 
 stumbling blocks in my way. The great design 
 of it doubtless was, to assure us that Jesus Christ 
 descended from those families, to which he was 
 promised. As this was highly necessary to be 
 known, the evangelist Matthew, before his nar- 
 rative of the conception and birth of Jesus, 
 takes care to clear that matter, by giving us his 
 pedigree, as Luke also does (in another form) 
 before his account of his public ministry. 
 
 According to the ancient promises and pro- 
 
40 MRDITATION VI. 
 
 phecies, the Messiah was to be of the family of 
 Abraham. It was also promised to David, that 
 *• of the fruit of his body God would raise up 
 *' Christ to set upon his. throne." And it is ob- 
 servable that i'Tthis chapter, he is first mention- 
 ed as being of the family of David ^ the reason 
 of which might be, that the promise to David 
 was latter, and most in the minds of the Jews, 
 who universally expected their Messiah as the 
 son of David. 
 
 For the greater clearness, or help of the me- 
 mory, his genealogy is divided into three re- 
 markable periods 5 three times fourteen genera- 
 tions : viz. from Abraham to David ; from Da- 
 vid to the captivity; from the captivity to the 
 birth of Christ. The first division includes the 
 Sige of the patriarchs ; the second that of the 
 Kingdom., and temple, till the time of its ruin 5 
 the third from the destruction of the temple and 
 '■.e kingdom till the appearance of the Messiah. 
 The first brought the J,ewish state to glory, in 
 the reign of David ; the second to misery, in , 
 the captivity of Babylon ; and the last to glory 
 again, in the kingdom of Christ. 
 
 Though I may not be able to obviate all the 
 difficulties which have been started in this gene- 
 alogy, that need not to stagger my laith. The 
 evangelist, having drawn out a table of Christ's 
 descent from David and Abraham, left it to the 
 j^erusal and judgment of the age; and I never 
 heard that the Jews of that time, who were well 
 skilled in matters of this nature, ever charged 
 him with mistakes ; so that I must impute the 
 difficulties in question to the want of those means . 
 of satisfaction which the Jews then had. 
 
 In this chapter, I S»d,an accouot of some; 
 
On the First Chapter of Matthew. 41 
 
 circumstances relating to the conception and the 
 birth of Christ, which are very extraordinary; 
 more especially tiiat of his^ being born of a vir- 
 gin, through the power of the Holy Spirit; on 
 which account, among others, the prophet Isaiah 
 said " his name should be called v/ondekful." 
 What great expectations might we justly form 
 from so extraordinary a person ! What esteem 
 and reverence are due to him ! But more espe- 
 cially on account of that personal glory of his, 
 under which he was announced by the angel, 
 V. 22. "Behold a virgin shall be with child, and 
 " they shall call his name Immanuel, i. e. God 
 « with us.?' 
 
 "With what delight should I read that other 
 name given him, by the same angel, by whicli 
 he was more commonly called, viz. that of Je- 
 sus, which is the same as Joshua^ a name which 
 imports his office, as it signifies a Saviour. " She 
 " shall call his name Jesug, forhe shall save his 
 " people from their sins." O my soul ! what 
 shalt thou say to these thinga.^ Pause a little, 
 and with humble devotion contemplate this sur- 
 prising- subject. How comfortable, how delight- 
 ful, the name, Jesus, the Saviour ! It is " as 
 *' ointnicnt poured forth." To perishing sinners 
 tins is the most grateful sound in the world- 
 Behold here the accomplishment of many an- 
 cient prophetic oracles. Surely " this is he that 
 *• was to come," nor will I " look for another.'* 
 This is that " seed in whom all the families or 
 *^ the earth were to be blessed." 
 
 But I observe some restrictions in regard to 
 that salvation, of which lie was to be the author. 
 " He shall save his people from their sins." Only 
 the people of the Messiah will be eventually saved 
 by him ; such as. believe in him, and are subject 
 E 2 
 
4£ MEDITATION VI. 
 
 to him. And he- saves them not in their 9in's»< 
 but from ihem. O may I be found one of hi§ 
 peculiar people, and secure an interest in him, 
 as my Saviour! May I accept the salvatior^- 
 which he can\e to bestow; a salvation from sin! 
 from its power aqd pollution, as well as its guilt 
 and punishment. Never call him Jesus, if hq 
 be not thy Lord. lie saves both by his blood 
 and bj his ppirit. He both atones and sanctifies, 
 Nor must thou expect the benefit of his C|OS§,. 
 if tkou dost not bov/ to hig. sceptre. 
 
 E.ND ,0E THE FIRST PaET.. 
 
DEVOUT 
 MEDITATION So 
 
 PARIt fHE SECOS^o 
 
 ON SELECT PASSAGES OF SCRIPTURE. 
 
 MEDITATION I. 
 
 On the Love of Christ, 
 
 Rev. i, 5, Unto Him that loved us. 
 
 The work of redemption is .i mjstery of love^ 
 both in the Fatlier &vj\ the Son. So the scrip- 
 ture represents it. " In this was manifest tlie 
 " love of God, that he ga>ve Ins only begotten 
 Son to be the propitiation for our sins." — 
 <' Christ liath loved us and given himself for us." 
 So eminent and signal was his love that it is 
 made liis cjiaracter and description. Unto Him 
 ihatt LOVED us. So also Honu viii. 37. . Through 
 HIM that hath loved us. It is not said who he is ; 
 
41' MEDITATION f.' 
 
 what is spoken of him is a sufficient designation 
 of the person rntended; for he liath so loved 
 as never any other did. Love is his name, and 
 love his memorial in the church for ever. 
 
 my soul! contemplate this glorious sub- 
 ject in a matiner worthy of it. Lord enlighten 
 and enliven my mind: tune my earthly affec- 
 tions, and raise them to a suitable pitch, tliat I 
 may feel the influence of the Saviour's love.— 
 Awaken every faculty within me : while I am 
 musing may the fire burn. . I would view the 
 present subject in the glass of the gospel, which 
 alone can show it in its proper light. I would 
 first consider, what this love of Christ is, and 
 then, wherein it appears. 
 
 The love of Christ includes compassion and 
 bounty: unmerited, disinterested favour. Love 
 in us has generally great selfishness in it. Ei- 
 Hher there is something agreeable and beneficial 
 in the object that reconunends it to our esteem, 
 or we nrQ laid under obligations by the friend- 
 ship and kindness shewn us. But the love of 
 Christ is not this way excited-. We had not 
 done any thing to oblige him, nor was there any 
 thing in us, except our misery, to engage him 
 towards us. The love of Christ is a free, ge- 
 nerous, heroic love, like that of some great 
 and public benefactor, who, touched with the 
 distresses of mankind,* undertakes their relief. 
 When we were not only without strength, but 
 ungodly sinners, Christ espoused our cause, 
 and even died for us. How great, as well as 
 free, was this his love No instance of human 
 love can -equal it. The highest to which that 
 ever rose was, for one friend to die for another, 
 as in the case of Damon and Fyth'ias. " Gi*eater 
 " love" (as he himself speaks) "hath no man 
 
On. the Love of Christ, 
 
 *< than this, that he lay down his life for his 
 *^ friends ;'- but greater love hath He manifested, 
 who laid down his life for his enemies. 
 
 The love of Christ is above all our thoughts 
 and conceptions- The apostle speaks of it as 
 that which '* passeth knowledge." JCph. iii. 19. 
 We cannot find it out to perfection, so as to 
 measure his love in its utmost latitude, or the 
 fourfold dimensions which he there ascribes to 
 it; viz. its "breadth and length, its depth and 
 «' height." Yet he prays that the Epiiesians 
 might " comprehend it witli all saints." Which 
 implies that all saints study this subject; dili- 
 gently search into it, and endeavour to compre- 
 hend it. Something of it they know, and they 
 desire to know more and more. They bend 
 down their minds, as the angels are repre- 
 sented doing, to look into these things ; and. 
 the apostle wished and prayed that his friends 
 at Ephesus might, in like manner, study the 
 love of Christ, and advance in the knowledge 
 of it. And, O my soul ! join thou in this de- 
 lightful pursuit. Nothing is more worthy thy 
 inquiries. Lord direct me herein, and shed 
 abroad thy love in my heart. " Let Christ dwell 
 " there by faitli," that I, being "rooted and 
 " grounded in love," may better understand the 
 love of my Redeemer, and feel more of its con" 
 straining influence. 
 
 Let me now consider wherein he hath mani- 
 fested his love, so as to justify this character of 
 him asi " He that hath loved us." And here I 
 may naturally reflect, in the first place, how* 
 readily did he undertake for poor sinners in the 
 covenant of redemption. The wisdom of God, 
 as moral governor, lequired an atonement for 
 siq J some honorable expedient upon which he 
 
46. MEDITATION 1. ^ 
 
 miglit forgive, and treat with sinners in a man- 
 ner consistent with all lus perfections, and the 
 authority of his law, so that he might appear 
 " just, and yet the justifier of him that believ- 
 <» eth." The expedient was, that his Son should 
 appear in our nature, and tlierein die a victim. 
 To this he cheerfully consented. lie well knew 
 that instead of legal saccifices, which were alto- 
 gether insufficient for our redemption, it was the 
 will of God he should be made a sacrifice him- 
 self; and he readily offered himself for that pur- 
 pose. <* Sacrifice and offering," says he, *' thou 
 ** didst not require; then said I, lo I come, ia 
 *' the volume of the book it is written of me; 
 "I delight to do thy will, God ; thy law is 
 " within my heart." 
 
 " When the fullness of time was come, God" 
 <* sent forth his Son made of a woman, made 
 *^ under the law. The word was niade fiesh and- 
 *' dwelt amongst us." Amazing condescension ! 
 The Son of God became the son of man, that 
 thou mightest be advanced to the dignity of a 
 son of God ! " He who was in- the form of God, 
 " was found in fashion as a man^ yea, took upoa 
 " him the form of a servant." 
 
 What manner of love was this ! " Ye know 
 (says the apostle) " the grace of our Lord Jesus 
 " Christ ; that though he was rich, for your 
 *' sakes he became poor." 
 
 As a proof of the love of my Saviour, let me 
 consider the circumstances of outward meanness 
 in which he appeared on earth. His mother, tho' 
 of the royal line of David, was of a family at that 
 time greatly reduced : witness her being espoused 
 to a carpenter, and their being put into a stable 
 at Bethlehem. It is said, " there was no room for 
 
On the Love of Christ. 47 
 
 "them. in the inn:" but, had they made any 
 considerable figure, doubtless they would have 
 been complimented with better accommodations. 
 Siie is forced to sliift for herself, and lodge with 
 the cattle. She there brings forth her son, and 
 lays him in a manger. Her poverty farther ap- 
 pears in her ottering at the time of her purifica- 
 tion ; which was only two young pigeons ; the 
 sacrifice which the law allowed for tnose who 
 could not alFord a lamb. » 
 
 Blessed Lord, what condescension and grace 
 was this ! What a stir and bustle do we often 
 see at the birth of a poor worm ! What pom- 
 pous preparations for a lying in ! What attend- 
 ance and ceremony at the birth of a little crea- 
 ture called an heir ! And yet,' behold the Son of 
 God, '< the heir of all things," comes into the 
 world in this obscurity. O my soul, view thy 
 Lord in this debasement, and thence infer the 
 greatness of his love, as well as adn\ire his hu- 
 mility. Look to the manger of Christ, anH 
 learn to despise the pomps and vanities of this 
 world, as well as adore the love that brought him 
 thither. 
 
 And how great an argument of love may we 
 find in the condition and manner of his life. 
 He was not only known as the carpenter's son, 
 but it seems he worked at the carpenter's 
 trade. Mark\i.5. See the Son of God sub- 
 ject to a poor artizan, working as an ordinary 
 mechanic for his bread ! When he entered upoa 
 the stage of public action, he still appeared 
 in circumstances of low abasement. He had nei- 
 ther house to live in, nor estate to live upon. — . 
 " The son of man," says he, «' hath not where 
 " to lay his head ;" but he was beholden to the 
 hospitality of his friends, and subsisted by their 
 
48 MEDITATION I, 
 
 charity. *^ Certain women," we read, ^* minis* 
 a tered to iiim of their substance." 
 
 And how ill was the treatment which he ge- 
 nerally met with in the world. How was his 
 moral character vilified. He was traduced as a 
 deceiver, a mad man, a traitor, a blasphemer, 
 a confederate with devils. Thus " he endured 
 <* the contradiction of sinners against himself ;" 
 of sinners to whom he had the kindest designs, 
 and for whom he was doing the kindest actions. 
 Strange, mysterious love, that reconciled him to 
 such treatment. He foresaw it all, and yet sub- 
 mitted to it, in the prospect of the great sal- 
 vation he was to accomplish. Lord, may I ne- 
 ver forget thy love, nor think much of poverty, 
 reproach, and persecution, for thy sake. 
 
 But what shall I say of his love in dying for 
 us ? On this the scripture lays the greatest 
 stress of all. *' To him that loved us, and 
 " washed us from our sins in his own blood. 
 " Christ loved us, and gave himself a sacrifice 
 " for us ;" willingly submitted to the shameful, 
 painful death of the cross; not for his friends, 
 but for his enemies. Take a view, O my soul, 
 of this last scene, so full of tragedy and amaze- 
 ment, and read his love in tears, and groans and 
 blood. When the Jews saw him weeping over 
 the grave of Lazarus, <' behold," say they, " how 
 *' he loved him." How much more reason have 
 I for such a remark, when I see him not only 
 weeping, but dying for loist sinners. 
 
 Nor did his love terminate with his death : 
 his government as head of the church is a go- 
 vernment of grace and love. What glorious 
 displays of love are made towards sinners in theie 
 first conversion, and in their following course.~=* 
 
On the Love of Wirist^ \ 
 
 The apostle Paul, reflecting on his own case, ex- 
 claims, " The grace of our Lord Jesus Christ was 
 <* exceeding abundant," and he adds, ^' in me he 
 *' shewed all long-suftering, as^a pattern to them 
 " that should hereafter believe." As he washes 
 them from their sins in his own blood, and they 
 are made accepted in him, the beloved, he conti- 
 nues to interest himself on their behalf. He acts 
 as their •* advocate with the Father ;" he knows 
 and pities their infirmities, he sympathises with 
 them in their temptations, sufferings and con- 
 Hicts : as the good shepherd, " he gathers the 
 <' lambs in his arms, carries them in his bosom, 
 " and gently leads the weary and heavy laden.'' 
 
 Finally; heaven is the preparation of his love -. 
 and, indeed, it is there only that v/e shall fully 
 understand how great his love is, when we sec its 
 final issue. " Christ loved the church, and ^ave 
 *« himself for it, that he might present it a glo - 
 " rious church, not having spot or wrinkle or any 
 " such thing." This was his grand object m 
 coming from heaven, that he might advance his 
 servants and followers thither. He entered hea- 
 ven as our " fore-runner," and he tells us he went 
 '* to prepare a place for us, and that he will come 
 *• again and receive us to himself, that where he 
 " is, there we may be also." Heaven, which is 
 the price of his blood, is the most glorious fruit 
 •of his love, and they who are safely brought thi- 
 ther, clearly see the propriety of this cliaracter of 
 him, as of" Him that hath loved us," and accord- 
 ingly own and adore him as suchforever. 
 
[ 50 ] 
 MEDITATION IT. 
 
 Tlie Love of Christ — continued. 
 
 And is this the love of my Redeemer? Has 
 he loved us, and thus loved us ? How great the 
 obligation, O my soul, to love Him! Love begets 
 love: all ingenuous minds find it so. Indeed, 
 sometimes it sottens the liardest heart, and over- 
 comes the most untractable natures. How was 
 8aul, in the midst of his rage against David, sub- 
 dued by an instance of his generous kindness.— 
 *' And Saul lift up his voice and wept: and he 
 " said unto David, thou art more righteous than I, 
 '< for thou hast rewarded me good, whereas I have 
 " rewarded thee evil; forasmuch as when the 
 << Lord had delivered me into thine hand thou 
 •' killedst me not. Wherefore the Lord reward 
 " thee good for that thou hast done unto me this 
 ** day." Love has irresistible charms ; it caa 
 meltdown an enemy, and carry all captive before 
 it. And canst thou, my soul, stand out against 
 the force of this most amazing, glorious, triumph- 
 ant love of the Redeemer } O, lament the want 
 of love where it is so much due, and so highly de- 
 served. 
 
 How do we feel ourselves obliged by a small 
 favor from our fellow-creatures.^ If they con- 
 fer benefits upon us, and often repeat their kind- 
 nesses, they make us their property, and we are 
 devoted to their service and interest. But, alas ! 
 the love of my Redeemer hath not had the same 
 effect ; though it be the greatest, the most free, 
 generous, and beneficial, how little influence 
 has it had upon me! Wretch that I am, that 
 any low instance of love in a fellow mortal, 
 should have more force and authority with me, 
 
THie Love of Christ^contimied. 51 
 
 than that which is the wonder and song of saints 
 and serapiis above. Let me bewail this obdu- 
 racy and insensibility, that (as a good man said) 
 " I cannot bring this vile heart of mine to lovp 
 " the Lord Jesus Christ." Stir up thyself, my 
 soul, and turn thy aftections from the worthless 
 things wliich engross them, into the proper 
 channel, and to the proper object. Let the love 
 of Christ constrain thee. He has every thing 
 that can invite and engage thy strongest aftec- 
 tions. 
 
 How amiable and excellent is his person. 
 " He is the chiefest of ten thousand, and alto- 
 " gether lovely.-' View him in the various excel- 
 lencies of his* character and offices. Consider 
 the wisdom of his doctrine, the goodness of 
 his laws, the grace of his govern nVent, his me- 
 diatorial qualifications, as prophet, priest, and 
 king; his fitness to be the head, the. protector, 
 and the Saviour, of the body. '• in him al! full- 
 " ness dwells. He is niade of God unto us 
 '* wisdom, righteousness, sanctification., and re- 
 ** demption.'' View him as tiVe glorious Immci- 
 7iuel^ tabernacling in a human body, and speaking 
 as never man spake. View him in the several 
 steps of his humiliation and triumph : in all the 
 acts of his power, faithfulness and grace, and 
 thou must be convinced that thou oughtest to 
 love him, and wilt hereby learn to love him more 
 and more. V^ouchsafe, Lord, to be ray teacher, 
 and kindle the flame of love in my breast. 
 
 Nor let me rest satisfied with feeling the great- 
 est warmth of aftection, while I contemplate a 
 Saviour's love, but let it be my concern to give 
 substantial proof of my love to him. His love 
 was not a mere warm affection or zealous profes- 
 sion, it was not idle and inactive j he loved us 
 
52 MEDITATION lie 
 
 SO as to labour, to suffer, and even to die for u^ 
 Let my love to him, therefore, manifest itself 
 in all suitable expressions and active exertions. 
 
 1. By frequent, high, and honourable thoughts 
 ofhim. Let Christ dwell in my heart by faith. 
 Let me exalt the Lord Redeemer by frequent 
 meditations on his glory and his grace. 
 
 2. By devout ascriptions of praise J saying, 
 *« To him that loved us, and washed us froui our 
 <' sins in his own blood, be glory and dominion 
 «' for ever. Worthy is the Lamb that vvas slain 
 " to receive power and riches, and strength and 
 <>' honour, and glory and blessing." Join with 
 the church on earth in her praises: join with 
 those before ih& throne above: join with the 
 angels in heaven, who are ail commanded to 
 %vorship him. 
 
 S. By fei'vent desires after his presence and 
 devout intercourse with him in his word and ordi- 
 nances. Herein believers are said to '' have 
 '- fe'lcwship not only with the Father but, also. 
 *' v.'ith his Son Jesus Christ." There is an enjoy- 
 ment of the blessed God, and of the Lord Jesus 
 even in this life, which affords a little heaven to 
 holy saints, and is the earnest of the full joys 
 above. They that truly love Christ understand 
 this, and one proof of their love to him is their 
 desire of, and delight in, this spiritual intercourse 
 'vith him. 
 
 4. By zeal for his honor and devotedness to 
 Ms interest. " Lcvest thou me?" says Christ 
 to Peter.— <* Feed my lambs, feed my sheep." 
 Let me consider in what way I may advance his 
 king;dom, and promote the great designs for 
 which he came into the world. And let the 
 
The Love of Christ — continued, 53 
 
 zeal of love carry mc through any service, how 
 expensive soever, that 1 may be acceptable to 
 him. Lord quicken me by thy grace, that I 
 may be able to say, " For me to live is Christ/' 
 May all I say and do centre in him. May I 
 think, contrive', speak, and live for him and to 
 him; employing my time, my talents, and all 
 my faculties for his honoi*, aud to serve his 
 cause, . 
 
 5: By loving and serving his members; re- 
 membering that monitory, yet couifortable word, 
 of his : " For as much as ye have done it to the 
 " least of my brethren ye have done it unto 
 *' me." There is a love of benevoJence and com- 
 passion due to the human species as sucli. 
 When one accused the philosopher of throwing 
 away his bounty upon an undeserving person, 
 he well answered, " I did it not to the many 
 but to huniauitif/^^ But those that bear the 
 image of Christ shouM be especially dear to us. 
 Lord, may they whom tiiou dost vouchsafe to 
 call thy. brethren .be owned by me as mine; 
 may I ever love them for thy sake, and in loving 
 them may I express my love to thee. . 
 
 6. By: obedience to all his commands. This 
 he hiu->self has proposed as the grand test of our 
 love. " If ye love me, keep my commandments. 
 " If a man love me ha. will keep my sayings." 
 Had I the tongue- of an angei, or the professed 
 devotion of a seraph, it would not prove me a 
 lover of Christ, without subjection .of heart to 
 his authority, and a life governed by Ins precepts. 
 O let me then get the law of. my Redeemer 
 written on my heart, and by a steady, clieerful, 
 constant, universal obedience, manifest the sin- 
 cerity and ardour of my love, 
 f 2 
 
M MEDITATION 11, 
 
 Finally, kt me shew my love io Ghriat by 
 longirg to be with him. It is one description of 
 the saints, that they " love his appearing." O 
 sny soul ! often think with pleasure of that 
 glorious day, when Christ, who is thy life, shall 
 appear, and thou- and all his redeemed shall ap- 
 pear with him in glory. Wait with patience, 
 and yet witli an earnest, rejoicing hope, crying,. 
 " come, Lord Jesus, come quickly." 
 
 Thus let me love, and thus let me testify my 
 love to the Lord Jesus. He hath so loved me 
 as no words of mine can express; no actions of 
 mine can requite. Never, never let me forget 
 bis love, nor fail of shewing my remembrance 
 of it. Xenophon mentions an Armenian prince 
 'who, being taken captive with his queen by 
 CyruSf and being asked if he desired to have 
 his liberty, and his kingdom and queen restored, 
 answered — • As for my liberty and kingdom I 
 
 < value them not : but if my blood would redeem 
 
 < my wife, I would cheerfully give it.' Cyrus 
 having afterwards restored him all, the prince 
 asked his queen, what sort of a person Cyrus 
 v/ap. ; to which she replied, ' I do not know ; for 
 ' my mind was s© taken up with the man who 
 
 < would have given his life for my ransom, that I 
 * could think of no other. My Lord has actu- 
 ally done for me what in this case was only offer- 
 ed. and exceedingly out-done it. He has ran- 
 somed me with his more precious blood. O 
 may I feel the like sentiment of gratitude fixed 
 in my heart ! And may my whole power, inter- 
 est and life, be made a sacred holocaust, a whole 
 aacrificC;, ofiered up to him on the altar of love ! 
 
r 55 3 
 
 MEDITATION I IT. 
 
 On the Crucifijclon of Christ, 
 
 liUKE xxiii. 33. ^Qtid when they ivere come to 
 the place which is called Calvary ^ there they 
 crucified him. 
 
 When the devout martyr Ignaiius was brought 
 to the stake to be burned, recollecting the grea- 
 ter sufferings of his Lord and master, he exclaim- 
 ed, '* My love was crucified." And did ever 
 love break forth in a more glorious Hame ? Turn 
 aside, O my soul, and see this great sight. — 
 " There they crucified him !" — This was not an 
 accidental things owing, to a hasty resolution of 
 his enemies, but appointed of God, and volunta- 
 rily submitted to by himself. It was an event 
 which had been frequently foretold. It was re- 
 presented by ancient types, e. g. by the brazen 
 serpent, which our Lord himself thus expounds, 
 John iii. 14. As also by the paschal lamb, Ch, 
 xix. 36. It was likewise plainly foretold by the 
 ancient prophets, particularly by I^aiah^ ch. liii. 
 So that when the Gentiles and the people of Israel 
 conspired against Christ to put him to death, 
 they did no other than *< what God's hand and 
 <« counsel had determined before to be done,'-^ 
 •^cts iv. 28. It was also repeatedly foretold by 
 Christ himself, who exactly foreknew all the cir- 
 cumstances of his sufferings, which he made no 
 attempt to avoid, well knowing that " it behoved 
 him thus to suffer,"' in order to answer the great 
 ends of his coming into the world ; and this mani- 
 fests the greatness of his love. 
 
 But let me attend a little more particularly to 
 the nature and ciicumstances of the death he 
 
56 MEDITATiaN III. 
 
 suffered for our sakes, which will more fully 
 enhance the greatnes3 of his love. 
 
 Crucifixion was a death excessively painful. 
 His body was fastened to the cross by nails, 
 pierced through tlie palms of his hands, while 
 his arms were v/idply extended on the transverse 
 beam, and his feet in like manner fixed to the 
 upright post. These being the most nervous 
 parts of the body, they must be sensible of ex- 
 quisite pain, which must have been greatly ea- 
 creased by the whole weight of the boily bearing 
 upon them.. In this posture he hung for several 
 hours, -dying, a lingering, death, 'the Romans 
 borrow the word by which they express torment, 
 Cruciatus, from Crux, 3. cross; and from hence 
 we derive the term excruclatin.g ^Mn. 
 
 This was also a death full of shame and 
 ignominy, being peculiar to slav.es or strangers, 
 guilty of t)ie most enormous crimes. Hence 
 Cicero in his oration against Verres, mentions 
 it as a high offence that he had caused some 
 free-men to be crucified; intimating, that this 
 was so great an indignity put upon a citizen, 
 that words could not express the vileness of him 
 that could be the author of it. Yet this death 
 did the Son of God subrait to. The Lord of 
 life stoops to undergo the punishment of the vi- 
 lest slave, and thus to be numbered with the 
 worst transgressors. This w^as esteemed an ac- 
 cursed deafh. Deut, xxi. 23, " He that is 
 " hanged is accursed of God." All that were 
 executed by being hanged on a tree, were look- 
 ed upon as under the carse of heaven, and ex- 
 posed to the execrations of sp^ictators ; were 
 hung up between heaven and earth, as unworthy 
 cf either. Accordingly it is said of our crucifi- 
 ed Saviour, «'• he was made a curse for us." And 
 
On the Crucifixion of Christ 5T 
 
 it was an addition to his ignominy, that he was 
 hung between two notorious malefactors, as if 
 equally criminal. — ['I'he place also where he suf- 
 fered was peculiarly' ignominious, of which the 
 evangelist takes- particular notice : There they 
 crucified hin\ : namely at Calvary, without the 
 gate of the city, in wiiich he was deemed unwor- 
 thy to live or die y called also " Golgotha, the 
 place of sculls," where nun^bers of tlie vilest of 
 criminals had been put to death and buried, and 
 therefore held in the utmost abhorrence.] 
 
 But there were some circumstances attending 
 the crucifixion of Christ which greatly aggravated 
 his sufferings. He had been previously scourged, 
 and delivered up to the rabble to be abused 
 and insulted. He had been stripped of his 
 own garments, and in derision had a scarlet 
 robe ])ut on him, a crown of thorns placed on 
 his head, and a reed in his hand for a sceptre, to 
 mock his pretensions to royalty. Barabbaa, an 
 infamous criminal,, was released in preference to 
 him, as if he were the most guilty. And, even 
 when suffering the tortures of the cross, the 
 rude populace treated him with the grossest in- 
 sults, and the most wanton cruelty. Nor was 
 this all. But such were the inward horrors of 
 his soul, as to extort from him that doleful ex- 
 clamation,. " My God, my God, why hast thou 
 forsaken me !" After which, with a dreadful 
 groan, he quickly gave up the ghost. 
 
 Lord, what shall I say to all this .? What 
 a mystery, what a miracle of grace and love ! O 
 my soul ! contemplate it with wonder and praise. 
 Lord teach me the proper lessons to be learned 
 at the cross of Christ : help me rightly to under- 
 stand, to apply and improve them. 
 
58 MEDITATION III. 
 
 1. Tlie subject demands my most reveren< 
 attention. The son of God, whom all the angels 
 are commanded to worship, hung upon a cross, 
 loaded with reproach, as well as racked with pain 
 —never was there such a spectacle exhibited be- 
 fore ! It struck a sort of terror into the wliole 
 creation. The sun hid his face ; tlie veil of th& 
 temple was rent; the earth quaked; the rocks ^^ ere 
 split; the graves were opened ; and even l/is ene- 
 mies were seized with amazement and made to le- 
 lent, confessing, <•' Truly, this was a righteoivs 
 ** person, this was the Son of God." Surely 
 there must have b^en something of high im- 
 portance intended in this extraordinary event. 
 Not to suppose it would be a reflection upon 
 the wisdom of God. There could not h.ave been 
 suck a solemn apparatus but upon some great 
 design; every step towards which was the or- 
 dination of heaven, the contrivance of infinite 
 wisdom. That design was no less than the sal- 
 vation of a perisiiing woild. View the whole 
 aifair, O my soul, with ail possible reverence, and 
 study all the particulars of it with the closest at- 
 tention. Paul ^' determined to know nothii/^g 
 " but Jesus Christ and him crucified." 
 
 2. Of what infinite consequence is the salva- 
 tion of the soul. What a value doth the cross 
 of Christ put upon it. What a wretch must he 
 be who makes light of that which was so dearly 
 purchased. The grand end for which Christ 
 died, was " to deliver us from the wrath to 
 "come," to restore us to the favour of God, 
 and procure for us eternal life. We have re- 
 demption and salvation through his blood. And 
 shall I conten)n what he thus valued, and ne- 
 glect what cost him so dear? let me never 
 despise my c-wn soul, or that blood which pur- 
 
On the Crucifixion of Christ. 59 
 
 vliased it. Let me learn my own dignity in the 
 price ot" my redemption. How shall 1 escape if 
 I neglect so great salvation as that for which the 
 «on of God was crucified. 
 
 3. What abhorrence should this subject ex- 
 cite in me against sin, which was the cause of 
 all that the Saviour suffered. Retire, my 
 soul, to Gethsemane; go up to Golgotha; set 
 thyself under the cross of Christ. Think over 
 the whole of the amazing tragedy, and thence 
 learn the nature and tlie evil of sin. Never doth 
 sin appear so " exceeding sinful," so much like 
 itself; an hateful, accursed thing, as in the 
 glass of Christ's sufferings ; in his bloody sweatj 
 in his agonies on the cross, in his "• Lama sa- 
 bacthani." So detestable was sin in the eyes 
 of God, that he did not think it consistent with 
 the honor of his government to pardon it with- 
 out a sacrifice ; and this sacrifice must be his 
 own son. " He was delivered for our offences, 
 <* he was bruised for our iniquities." They were 
 the procuring cause, they were the insirumerits 
 of all he endured. These were, the nails, the 
 thorns, tiie spear, which pierced his sacred body. 
 " We were the persons who, by our sins, did 
 impeach him; the spiteful priests were but our 
 advocates. We, by them, did judge and sen- 
 tence him : Pilate was but our spokesman. W^e, 
 by them, did inflict the horrid punishment on 
 h'un ; the Roman executioners were but our 
 agents. All the derision and contempt he en- 
 dured proceeded from us: our sins cried out, 
 <« Crucify him, crucify him," with clamours 
 more loud and effectual than did all the Jewish 
 rabble. Upon them therefore it is just and fit 
 that nc should turn our hatred and discharge 
 our indignation." It was against sin that the 
 
•60 XTEDITATION III. 
 
 <3iv^ne displeasure was kindled. Let sin', their, 
 O hv soul, be thy aversion, thy hatred and 
 dread forever. A common execution in vvhicK 
 public justice take place, strikes an awe into the 
 spectators, begets a reverence of the law, and is 
 designed to deter them from the like transgres- 
 sion. Can I tlien behold the son of God cruci- 
 fied, as a most signal instance of God's abhor- 
 rence of sin, and not abhor it also ? Shall I 
 love what God hates, and has manifested his 
 hatred of, in so great a degree, as not to " spare 
 his own son," when he stood in the place of 
 sinners ?— -I ord help me so to view the cross of 
 my Saviour, and thy holiness there displayed, as 
 thence to judge what sin is, and how to stand 
 affected towards it. 
 
 4. How much peace and comfort may this sub- 
 ject afford the penitent believer. The cross of 
 Christ is the Christian's triumph. " Who is he 
 " that condemneth ? it is Christ that -died." 
 ^' Me hath made peace through the blood of his 
 " cross. In him we have redemption through 
 *« his blood, even the forgiveness of sins.'* — ■ 
 Canst thou, my soul, question the truth of 
 this ? And if not, why needcst thou fear obtain- 
 ing this forgiveness and reden)pt!on ? If thou 
 art a true penitent and a sincere believer 
 in Jesus, dismiss thy fears and jealousies. — ■ 
 The blood of Christ is a sovereign balm for 
 a wounded spirit. It is a glorious means of 
 atonement, a standing evidence of God's recon- 
 cileahleness to sinners, a monument of his rich 
 mercy, and his readiness to bless us with all 
 spiritual blessings. " fie that spared not his own 
 *• son, but delivered him up for us all, hew shalt 
 *"' he not with him also freely give us all 
 ** thin2;s ?'' After this giGater, fundamental bless* 
 
t)n the Cntcifi.vlon of Christ, 61 
 
 ing, let inc never question any lesser^ but chter- 
 iuWy trust in him for every other that is truly 
 good Tor me. 
 
 5. What an argument is here for indifference 
 fo the world, ana a contempt ot all its pomps and 
 pleasures. The son of Gml, by willingly submit- 
 ting to such a series of sufferings as terminated iii 
 the death of the cross, fully proved the truth of 
 his declaration, <^ my kingdom is not of this v*'orld." 
 Let me not then seek great things for myself in 
 it. Dream not of ease, honor and happiness here 
 below. ' To affect them is incongruous for the 
 disciples of a crucified master. They must be in 
 their measure conformed to him in his humilia- 
 tion : they must be willing to suffer with him, 
 that they may be glorified together. O my soul ! 
 look to the cross of Christ, and be instructed.— 
 ' Let us meditate' (says one of the fathers) < on 
 < the cross of Christ, and we shall trample the 
 
 * riches and glories of the world as dirt under 
 
 * our feet. Such a sight will dim the lustre of all 
 « earthly grandeurs, and damp tlie sense of all 
 ' carnal delights,' &c. Blessed .Tesus, may I 
 learn of thee, who wast meek and lowly in heart, 
 and with the chief of thy apostles, «• glory in thy 
 *' cross, thereby becoming crucified to the world, 
 " and the world to me." 
 
 Lastly, how powerful a motive doth this sub- 
 ject afford to gratitude and obedience. The cru- 
 cifixion of Christ was an instance of love full of 
 wonder. This was the most astonishing instance 
 of benevolence that the world ever witnessed.-— ' 
 O may I feel its effectual constraint ! What gra- 
 titude do I owe him for his unparalleled, disinte- 
 rested love ! What service should I grudge, wliat 
 sufferings should I refuse, for my dearest Lord, 
 who, thought not criiclji.vion too costly an cxpres- 
 
 G 
 
^2 MEDITATION IV. 
 
 sion of his love to me ? Being bought with such & 
 price as that of his blood, let me henceforth con- 
 sider myself not as my own but his. Let my mot- 
 to ever be Christus crucifuviis cordificcus. " Christ 
 my love was crucified."' And let the love of 
 Christ herein manifested " constrain me hence- 
 forth to live not unto myself, but unto him wh& 
 died for me and rose again.*' 
 
 MEDITATION lY. 
 
 On Divine Grace, « 
 
 1 Cor. XV. 10. By the Grace of God I am 
 what I am. 
 
 Grace is a term of different acceptations. 
 Sometimes it signifies the gospeL as in Rom. \u 
 
 14. " Ye are not under tiie law but under 
 *•' grace.^^ Sometimes it denotes a divine quali- 
 ty or Christian. fe?n;7er, as in 2 Cor. viii. 7. where 
 it is particularly applied to charity. " See that 
 " ye abound in this grace also." But the most 
 common, and indeed the primary signification of 
 it is, favour or good will. Thus it is used 
 where it is said " Jesus encreased in favour with 
 «• God and man." And it is applied to all thos^ 
 benefits which are the effects of the divine bene- 
 volence towards the children of men. Hence 
 we are said to be "justified freely by his grace, 
 " and by grace we are saved." Sometimes it 
 signifies, more particularly, the divine power 
 exerted on the hearts of men, or the influence 
 of his spirit, enlightening, renewing and con- 
 
 'verting the soul. So the apostle uses it, Gal. i. 
 
 15. " When it pleased God, who called me 
 by his grace.'' It is also used for the divine 
 
On the Grace of God, 63 
 
 influence in general as continued t'o believers, 
 for carrying on the work of religion in the soul. 
 In both these views we are to understand the 
 term in this passage : " By the grace of God I 
 " am what 1 am j" as also in the following words, 
 *' I laboured more abundantly, yet not 1, but 
 *< the grace of God whicii was with me." This 
 divine operation upon the heart is, with propriety, 
 called Graces since it is the effect of the divine 
 favour and good will to men, as is the gospel 
 itself, and every spiritual blessing which it re- 
 veals, being derived from the same free source ; 
 so that to whatever the term grace is applied, 
 tlie primary idea of it is retained. In all, " the 
 ** love and kindness of God our Saviour a^- 
 <« pears." 
 
 And, O my God, how much am I indebted 
 to this grace of thine ! Help me to recount my 
 obligations to it, and often to review the history 
 of it, with humble, admiring, adoring thank- 
 fulness. I mu.-t say with the apostle, " By the 
 " grace of God I am what I am." Without thji 
 grace I had been nothing ; worse than nothing. 
 
 It is by the grace of God that I am a Chris 
 tian, and not a Jew or a heathen : that I enjoy 
 the light of the gospel, and the many advan- 
 tages of that new dispensation. That I was born 
 where the sun of righteousness has risen with 
 healing in his wings, while so many sit in dark- 
 ness and the shadow of death. Lord, this is a 
 distinguishing instance of thy favour and kind- 
 ness ; may I not receive this grace of thine ia 
 vain. 
 
 It is by the grace of God that I am a true 
 convert, if, indeed, I am such ; that I have been 
 renewed in the spirit of my mind, and brought 
 
64 MEDITATION IV. 
 
 ?>eartlir to engage in thy service. That T hfnfo 
 been made to feel the power, and taste the com- 
 ioits of the gospe!, while others are strangers 
 to both, and at best have only " a form ofgod- 
 ^'linessj-' which, alas! is the case with great 
 numbers who have had the same external means 
 V itii n^yself: the same Bible, and ministry, and 
 the same education. '• Who has made me to dif- 
 fer?" Not myself ; not my will or wisdom, but 
 thou, O my God; not my merit, but thy mercy,— 
 Thou hast turned me from dp^rkness to light, 
 and from the power of sin and Satan unto thy- 
 self. With the apostle I would thankfully ac- 
 knowledge my obligations to that God, who hatK 
 *< called me by. his- grace :" who, besides ths 
 external call of the gospel, has favoured me 
 ■with the internal call of his spirit, whereby I 
 was effectually engaged to give up myself to thy 
 rule and government. I was dead, and thou 
 hast made me alive : I was lost, and thy grace 
 has found and reclaimed me : restored me to 
 the proper use of my f^iculties : brought me 
 to live the life of a reasonable creature, and an- 
 swer tl^e end for which I was made. I was ones 
 '• foolish and disobedient, serving divers lusts 
 " and pleasures,'^ and thereby hastening towards 
 perdition. Lord, I adore the grace that has sav- 
 ed me. If I have been brought to devote my- 
 self to thee, and to engage in thy service, whicK 
 is perfect freedom, and which leads to glory, ho- 
 nour and immortality, it is by thy grace I am 
 what I am. 
 
 I must further acknowledge, it is by the 
 grace of God that I possess any of the orna- 
 ments of a true believer. If any of the graces 
 and virtues of the Christian temper are found in 
 me, they are the fruits of thy spirit. My faith 
 
On the Grace of God. 65 
 
 is.of thy operation. It is thou who hast begot- 
 ten me again to a lively hope, and who hast slied 
 abroad thy love in my heart. Jf 1 am endowed 
 with the ornament ot' a vipek and quiet spirit; 
 if I possess, in any degree, that temperance, 
 patience, brotherly kindness and charity, which 
 are the characteristics of thy chihiren, I have 
 " nothing but what I have received." It is thou 
 who hast clothed me with the robes of righteous- 
 ness, and the garments of salvation, I own thy 
 hand, and adore thy grace herein. It is by the 
 grace of God also that I have been assisted in, 
 and carried Ihrougli, all iny work and duty as 
 a Christian. I cannot say " I have laboured 
 " abundantly y- but, if I have laboured at all for 
 God, for tlie interest of my own soul, or for 
 the good t)f otlicrs, I have the greati^t reasoti 
 to say,- " Not unto me, O Lord, not unto me, 
 " but to thy name be the praise. It is God that 
 " worketh in me both to will and to do of his 
 " ow-Ji good pleasure." 
 
 It is by the grace of God that I have been 
 supported under all my burdens and conflicts; 
 preserved amidst all my temptations, fears and 
 dangers* How many, how great, the salvations 
 God has wrought out forme through the course 
 of my life ! When a concurrence of troubles 
 exceeduigly threatened me, and 1 said " my foot 
 ^' slippeth, then thy mercy held me up." 1 was 
 pressed out of measure above strength, but thou, 
 O liord, didst deliver my soul from death, my 
 eyes from tears, and my feet from falling. I re- 
 member the perplexed tlioughts, and the gloomy 
 prospects I entertained: without were fightings, 
 :ind within were fears. But " God who com- 
 forteth them that are cast down," supported and 
 comfurted me. To thy name be the praise. At. 
 
66 
 
 MEiMTATlCtJ IV c 
 
 other times I have been surrounded with snares 
 and temptations, but have been preserved by 
 wonderful displays of Providence and grace.— 
 Sometimes God has saved me by opening my 
 eyes to see the snares spread for me; at other 
 times by shutting them, that I might not be taken 
 by the bait, so that I saw not my danger till it was 
 past. may I never forget the wisdom and sove- 
 reignty of grace hereiii, nor cease to acknowledge 
 the divine invisible hand that was my defence 
 and rescue. 
 
 It is by the grace of God that I have been di- 
 rected in particular straits and diffi-culties. Often 
 have I been at a loss concerning my duty, when 
 upon serious application to God, h& has pointed 
 Qjjt to me the v/ay I should chuse. I have had 
 such experience of his special light and guid- 
 ance, that I can never question his interposition, 
 and desire nev^r to forget it, nor ever to distrust 
 it for the future. " Lord guide me still by thy 
 »• couns&l, and afterwards receive me to glory." 
 
 It is by the grace of God that, amidst much 
 opposition and many dangers, I have stood my 
 ground in the Christian profession, and not 
 made shipwreck of faith and a good conscience, 
 but have hekl on my v/ay : O that I could say, 
 I have grown stronger and stronger ! «« Having 
 " obtained help of God, I continue to this 
 •' day." Lord, I adore thy grace herein ! and 
 %vould call upon my soul, and all that is within 
 me, to bless thee for all that thou hast done for 
 me. 1 adore and magnify that grace of thine 
 by which I am what I am, and to which I owe 
 all my past; and present privileges, and all my 
 hopes as to futurity. I bless thee for all the 
 dignities and blessings of the Christian cove- 
 isaat^ for the teaching and discipline of thy fa- 
 
On the Grace of God. 6T 
 
 imil/ ; for the delights and refreshments of thy 
 house; for the hope that I am justified, adopt- 
 ed and sanctified, by thy grace, and for the 
 promise and prospect of a future eternal glory 
 and blessedness in heaven. Lord help me with 
 a more ardent gratitude to celebrate the riches 
 of thy love and mercy. Thy grace has been iny^ 
 salvation, and it shall be my song forever. 
 
 MBDITATION V. 
 
 On the Grace of God^^contijiued, 
 
 1 Tim. i. 14. •^nd the Grace of our Lord was 
 exceed uig ^ abundant. 
 
 Every true Christian is so much indebted to 
 the grace of God, that he should take a peculiar 
 pleasure in celebratingj^it. Herein I have the 
 great apostle for my monitoi' and example. He 
 was a constant advocate for grace in all his wri- 
 tings ; but he singles out the display of it to- 
 wards himself, as a subject fit to exercise his 
 warmest affections. He returns to it on all occa- 
 sions, and relates the history of it with much de- 
 votion, when standing before courts of judicature. 
 •Acts xxii. xxvi. and liJcevvise in several of hi3 
 epistles. Thus, 1 Cor. xv. 8—10. " Last of all 
 " he was seen of me also, as of one born out of 
 " due time, for I am the least of the apostles, 
 *' and not meek to be called an apostle, be- 
 " cause I persecuted the church of God." And 
 again,! Tim. i. 12 — 16. « I thank Christ Jesus our 
 ^'' Lord^ who hath enabled me, for that he count- 
 " ed me faithful, putting me into the ministry, 
 *' who before was a blasphemer, and a persecu- 
 ^ tor, and injurious. But I obtained mercy, aud 
 
68 
 
 MEDITATION' V. 
 
 *< the grace of our Lord was exceeding abund- 
 *• ant.*' He seems to think himself tiie first and 
 greatest instance of grace, intended as a sjpeci- 
 men and pattern ot God's proceedings with others 
 who were the chief of sinners. " For this cause" 
 (says he) " I obtained mercy, that in me first, Je- 
 '• sus Christ might sliew forth all long suftering 
 " for a pattern to them wiiich ^)ould hereafter 
 '• believe on him to life everlasting." 
 
 And am not I another example^ of the like ex- 
 ceeding abundant grace r This apostle, doubt- 
 less, had.iiomething peculiar in the circujiistances 
 wherein the grace of God found him, and in the 
 manner of his call. But if my case be not exactly 
 parallel to l.ia, I am- sure it is such as requires 
 from me the Inmost gratitude, and very much il- 
 lustrates the grace of God. Lord, it is by thy 
 grace that I am any thing ; that I can do any thing 
 that is good, or enjoy any thing with comfort — 
 Had I the faculties of a seraph, the tongue of an 
 angel, it would be insufficient to set forth the 
 riches, and exceeding abundance of thy grace to- 
 %vards me, which has attended every scene, but 
 especially in my first conversioi> to thyself. If I 
 \vas not before •' a blasphemer and a persecutor;" 
 yet I was many ways ** injurious" to God and my 
 neighbour, as well as to myself. I was vile and 
 polluted ; a sinner before the Lord, whose crimes 
 were highly aggravated by the advantages 1 en- 
 joyed. I cannot reflect upon my former course 
 without standing amazed at my guilt, and at the 
 grace that saved me. 
 
 I was born of parents^ professing the Christian 
 religion, and exemplary therein. I had fron> them 
 much good instruction, and many seasonable ad- 
 monitions. I sat under the cojistant preaching of 
 the gospel, aiid heard ir^aoy a serious and uscfui 
 
On the Grace of God, 6^ 
 
 sermon, particularly from Mr. * * *, my pious 
 pastor; but all in vain. 1 was often reproved foe 
 my crimes, reminded of my duty, and exhorted to 
 pray, but without effect. I hardened my neck 
 and continued in folly. I lived without God in 
 the world; casting oft* fear and restraining pray- 
 er before him. Though I have but an imper- 
 fect remembrance of the early course of my 
 life, I certainly know that it was wholly made 
 up of vanity and sin. I particularly recollect 
 that I was much addicted to the sin of * * and 
 was often guilty of others. So little reverence 
 had I for religion, that I used to ridicule a 
 good man for l)is pious discourse and for his 
 prayers. How justly might such a profane mouth 
 been stopped in the dust, and so great a sinner 
 plunged into hell ! My guilt was highly aggra- 
 vated by disregarding the rebukes of providence, 
 I remember that at a time when I was the 
 companion of fools, and had joined myself to 
 certain '• lewd fellows of th8 baser sort," I was 
 visited with a dangerous sickness, in which all 
 my friends despaired of my life ; but was so far 
 from being aft\!cted with ihe mercy of God in 
 my deliverance, that I ridiculed a kind and 
 faithful monitor who afterwards reminded me of 
 it. This, and much worse, belongs to the story 
 of my past life. And yet " I' obtained mercy." 
 It pleased God at length to stop me in my sinful 
 course, to open my eyes, to touch my heart, and 
 to convert me to himself. Have 1 not reason 
 to say with PauJ, "The grace of our Lord was 
 ** to me exceeding abundant:" in thus plucking 
 me " as afire-brand out of the burning r" 
 
 And who is there that has been savingly conr 
 verted to God, but has reason for the same ac- 
 Liowledgment ? The methods of divine grace to- 
 
TO MEDITATION V, 
 
 wards different persons are, indeed, various and- 
 widely different. Some are engaged to religion 
 gradually and insensibly, which is the case with 
 most who have been early trained up in the nur- 
 ture and admonition of the Lord ; who have known 
 the scriptures from children, and like Abraham's 
 family, have been charged to keep the way of the 
 Lord. The religion of such grows up with them. 
 They have been restrained from gross enormities, 
 and preserved in good decorum. By means of 
 the instructions of parents, and the public minis- 
 try, something has been done in them at one time 
 and something at another; but when and how the 
 Work of conversion was effectually wrought, it is- 
 hard to say. I'hej^ themselves cannot give a par- 
 ticular account of it ; they, however, must ac- 
 knowledge the grace of God to be the efficient 
 cause. But, witii respect to sinners who have 
 long lived in a course of wilful, open disobedi- 
 ence, in the total neglect and contempt of religion, 
 the change is more evident, and will ordinarily be 
 known and observed both by themselves and 
 others. Such a conversion has, doubtless, some 
 advantages peculiar to itself, not only as it frees 
 the mind from those doubts and suspicions with 
 which others are sometimes exercised, who are 
 wrought upon in a more gradual way, but as it 
 gives more vigour to the Christian's motions after- 
 wards in the divine life, as was the case with the 
 apostle Paul. 
 
 Bless the Lord, O my soul, for his exceeding 
 grace towards me, and for this circumstance of 
 it, that I have such satisfactory evidence of the 
 reality of the change. Crod be thanked that 
 though 1 was the servant, the willing slave of 
 sin, I have obeyed from the heart the form of 
 dactriae delivered in the gospel : that I can say 
 
i)n the Grace of God, 71 
 
 'with the apostle, " I was not disobedient to the 
 lieavenly vision," but was engaged to barken to 
 tlic divine call, and yield myself up to the will 
 and authority of God. Though I was not call- 
 ed by an audible voice from heaven, it was in so 
 signal a manner, and attended with such visible 
 effects as will not allow me to question the 
 reality of the thing. For a number of years I 
 wandered like the prodigal from my father*s 
 house, and indulged myself in sensual pleasures, 
 being wholly lost and dead to all the valuable 
 purposes of life. Though I often attended 
 public worship, I bore no part in it, nor ever 
 put up an earnest petition to God in private. I 
 heard the minister preach, as I heard him pray, 
 without taking any personal interest in what 
 was delivered, and I might as wetl have been 
 asleep or absent. 
 
 Thus I continued destitute of all sense of re- 
 ligion, and was a mere mass of stupidity, folly 
 and sin, till I was twenty years of age ; when one 
 day hearing Mr. * * preach on a striking text, my 
 mind was strangely awakened. I seem to see the 
 preacher still, and hear his voice. I well remem- 
 Ler some of his words, and shall never forget them 
 as long as I live. — I went home, fell upon my 
 knees, prayed as well as I could, and wept abund- 
 antly. 1 have reason to think this was the day of 
 Ood's power and grace to my soul. The scales 
 now fell from off my eyes ; I clearly saw the fol- 
 ly, danger and madness, of my former course. — > 
 The things of religion had such weight and au- 
 thority with me as they never had before. From 
 this time I was afraid of offending God 
 even in the smallest matters. I was watchtul 
 over my thoughts and words, as well as actions, 
 I durst not let a day pass without prayer, nor 
 
J'S 1«EDITATI0N III. 
 
 could I be easy, unless I found n^y h^art en- 
 gaged and aiTected therein. Sermons and ^ood 
 books had now quite another savour \vith mc 
 than formerly, and tiie word ot God was more 
 precious with me, than thousands of gold and 
 silver. The world appeared to me all vanity and 
 emptiness, and I looked upon the scenes of car- 
 nal mirth and pleasure, in which I befoie most 
 delighted, with contempt. My mind was habitu- 
 ally possessed with awful apprehensions of eter- 
 ternity, and I attended to religion as the one 
 thing needful. In short i was become a new 
 creature. 
 
 Afterwards, however, I had many conflicts in 
 my mind ; sometimes hoping, sometimes fearing, 
 and almost despairing; being assaulted with ma- 
 ny and strong temptations. I found many diffi- 
 culties in my way, and great infirmities atten- 
 ded all that I did ; so that I was fearful the 
 change in me was not genuine, and that I should 
 not be able to hold out to the end. But, upon 
 applying to my minister, and opening my heart 
 to him, he answered my scruples, revived my 
 hopes, and encouraged me in the way of duty, 
 as he has done several times since ; and thus 
 through the rich grace of God, I proceeded in 
 my course of religion, and, at length found my- 
 self strengthened and settled, and, like the 
 Ethiopian convert, " went on my way rejoicing." 
 
 Lord, what shall I render thee for thy distin- 
 guished and abounding grace s' I would never 
 forget what thou hast done for my soul. And 
 as thy grace to me has been exceeding abundant, 
 I wish to abo'und in the work of the Lord. I 
 remember, with sorrow and shame, my weak- 
 nesses and imperfections, by which my comfort 
 aiid usefulness have been obstructed and thj 
 
On the Evidence of TnieVrace, ' 73 
 
 Rame dishonored. O, that thou who hast begun 
 the good work in me, wouTdst strengthen what 
 thou hast wrought. Lord manifest and perfect 
 thy own work, and I will shout " grace, grace 
 <^ unto it." 
 
 MEDITATION VI. 
 
 On the chief Evidence of True Gract, 
 
 Acts xxvi. 19. / was not disobedient unto the 
 heavenly vision. 
 
 The conversion of this great Apostle, which 
 he here relates before king Agrippa, had in it 
 something very extraordinary. As he was on 
 his journey to Damascus, with a commission 
 for persecuting the church of Christ, he was 
 struck down to the ground by a light from 
 heaven, accompanied with an awful voice, that 
 of the Lord Jesus, addressing him by name, 
 " Saul, Saul, why persecutest thou me ?" Upon 
 inquiring who it was that thus addressed him, 
 and being told by the injured Saviour that it was 
 He himself, who considered this cruelty to his 
 servants as committed against Ilimy Saul, trem- 
 bling and astonished asked (as related) Acts ix. 6, 
 " Lord, what wilt thou have me to do ?" Here- 
 upon the Lord bid him to go into the city to 
 gain information : acquainting him tliat he was 
 " a chosen vessel," and that he should be em- 
 ployed as an instrument for propagating that 
 gospel which he had so violently opposed, in the 
 heathen world. Whereupon, says he, '^ O king 
 « Agrippa, I was not disobedient to the heaven- 
 <« ly vision ;" and then goes on to relate how 
 readily he executed this extraordinary commis- 
 
 H 
 
/4 MEDITATION n, 
 
 sion. The voice which he heard from heaven 
 did not produce a mere transient conviction, a 
 sudden fit of terror, or a temporary resolution : 
 it was an effectual call, being accompanied with 
 such power as reached his conscience, and pro- 
 duced a most surprising change in the temper of 
 hi3 mind and the course of his life ; so that it 
 carried its own evidence along with it. Here 
 he began the happy period of his Christian life; 
 that course of obedience" to his Lord and Mas- 
 ter, and those eminent services for his honour, 
 and in the support of his cause, which he pro- 
 secuted with the most ardent zeal and the most 
 indefatigable industry, to the end of his life. 
 
 Though his call was in itself so very extraordi- 
 nary, the most satisfactory evidence of its reality 
 arose from the effects and consequences of it. — 
 The grace which Paul received was a principle 
 of obedience. And such it is in all who receive 
 the grace of God in truth. May I have the like 
 evidence that I have been effectually called by 
 grace, and be enabled to prove my faith by my 
 works. Could I look back upon the most awful 
 scenes of conviction ; had I imagined that an 
 audible voice from heaven had been addressed 
 to me in my career of sin, and brought me not 
 only to some penitential confessions, but like- 
 wise to enter upon some services of religion ; 
 yet if I had afterwards suffered myself to be en- 
 tangled again in former pollutions, my supposed 
 call could afford me no solid comfort, nor ought 
 any former awakenings, or extraordinary impres- 
 sions, to pass with me as proofs of a true con- 
 version. On the other hand, though I had ne- 
 ver felt those terrors of the Lord which some 
 have felt, nor experienced any of those remark- 
 able circumstances attending my conversion 
 *'hich some have experienced; so as to be able to 
 
' On the Evidence of True Grace* T3 
 
 aaj when and where the good work was wrought ; 
 yet it" I caa with truth declare that I have not 
 been " disobedient" to the voice of God in his 
 written word 5 that I find m^seit* under the ha- 
 bitual ijnpressions of religion, and the fear of 
 God ; if 1 am conscious that I love him, and ain. 
 careful to obey hivn in all things, I have no 
 reason to question the truth of my Christianity. 
 
 God doth not tie liimself up to one uniform 
 method in iliapensing his grace. We ought not, 
 tJierefore, to think that the good work is not done 
 at all, because it is not done in tlie way that it 
 sometimes is, or .that we may expect or wish. — 
 < 1 doubt not ^says a good divine*) it hath oc- 
 ^ casioned much unnecessary disquietude to somti 
 
 * holy persons, that they have not found such a 
 ' regular and orderly transaction in their souls 
 ' as they have seen described in books ; that 
 ' they have not passed through all those steps 
 
 * and stages of conversion, which some (who 
 
 * perha[)s have felt them) have too peremptorily 
 
 * prescribed unto others. God hath several ways 
 
 * of dealing with the souls of men, and it suf- 
 
 * ficeth, if the work be accomplished, whatever 
 
 * the methods may have been.' He works all 
 things " according to the counsel of his own will ;" 
 always with wisdom and in the manner that is 
 best. 
 
 There is also no small difference in regard to 
 tlie circumstances in whicli divine grace finds 
 persons in their natural state, which may make 
 a difference in God's procedure with them. — 
 Though all are sinners, all are not alike sinners: 
 some inherit more vicious inclinations than 
 others ; their bodily constitutions derived to them 
 
 * Scougar$ Life of God, Sec— P. 61, 
 
TU MEDITATION Vf, 
 
 by their birth, dispose them more strongly {o 
 several sins than those of others: nor is it im- 
 probable that the mind may receive advantages 
 or disadvantages for religion from the temper 
 predominant in parents. There may be some 
 happy souls who inherit wliat may be called na- 
 tural virtue, or a peculiar amiablcness of tem- 
 per : and these having the advantage of a pioas 
 education from tiieir childhood, are early sea- 
 soned with religion and by the grace of God are 
 gradually confiimed in it ; for, wliatever the ad- 
 vant»ages of constitution or education may be, 
 there is, in all, sufficient proof of their need of 
 divine grace, and of their obligations to it. 
 
 Much more, no doubt, might be done by 
 parents than ordinarily is done, towards the 
 sanctification of their children in their earliest 
 days. For want of their vigilance and fidelity, 
 we have but i'ew instances of such as escape the 
 common pollutions of the world; And. indeed, 
 where parents are the most careful, and appear 
 for a time most successful, young persons are 
 too often carried away by evil examples, and 
 hurried on by sense and appetite into the paths 
 of folly and sin : their early impressions wear off, 
 arid their goodness, *' like the morning dew, 
 " soon goeth away." The manner in which God 
 deals with these persons, and with others, is far 
 ifrom being fixed and invariable, so that none 
 can judge with certainty of the work of grace 
 by the manner of operation. Let me then be 
 more concerned to know whether I am truly 
 converted, than when or how I was; in order to 
 which, the only certain rule of judgment is, the 
 prevailing temper and conversation. 
 
 A truly religious course cannot commence 
 without a principle of divine life in the hearj,. 
 
On the Evidence of True Grace. T7 
 
 which nothing but the regenerating grace of 
 God can produce. Though we are called to 
 *« woik out our salvation with fear and trem- 
 <' bling,"' that is, in the use of all appointed means, 
 We are also told, that " it is God who worketh in 
 " us both to will and to do of his own good plea- 
 " sure." But the reality of his saving operations 
 can only be ascertained by their fruits ^ which 
 those in whom they are wrought may easily per- 
 ceive. ' When the spirit of God is poured out 
 ' upon a man for his eifectual conversion, there 
 «'are presented to the understanding such lively, 
 ' strong, and invigorating impressions as not 
 ' only gain belief, but obtrude tliemselves so 
 ' often and with such energy upon the mind, 
 
 * that he is divinely overcome, and yet without 
 ' the least force on his reason or will ; he seeing 
 ' the greatest reason in tlie world fOr what is 
 ' proposed, and choosing with the freest liberty ; 
 ' so that the renewed man becomes in all things 
 
 * another manner of person than he formerly 
 
 * was.'* He is now willing to be, to do, and to 
 bear, whatsoever is agreeable to God's revealed 
 will'. As he eainestly inquires witli Saul, " Lord 
 " what wouKIst thou have me to do?" so like him 
 he is '* not disobedient to the heavenly vision :" 
 to the commands of divine revelation, desiring 
 in all things to subserve the purposes of God's 
 glory. There is a harmony between God's grace 
 and our endeavours: the one doth not render 
 the other unnecessary, but both must concur to 
 make tlic Christian, and irnleed in all the achiev- 
 ments of the Christian life : 
 
 Enquire then, O my soulj into tliis important 
 matter as it respin^ts thyself. Exan/me impar- 
 tially, whether thou hast received the call of grace^, 
 
 *Scougal*s Life of God^&c*. 
 
 h2. 
 
78 MEDITATION VI. 
 
 the illumination and unction of the lioty spi* 
 rit, which is the source of all vital religion.-— 
 And in order to be satisfied in this momentous 
 point, examine upon what principles thou dost 
 act in religion, and whether thou hast been obe- 
 dient to the heavenly call ? I have been baptized, . 
 and have professed faith in Ciirist and obedience 
 to him, and sealed his covenant at his table. — 
 33ut after all this, the main thing may be want- 
 ing. What evidence have I that my faith is 
 genuine, and my profession sincere ? "What are 
 the fruits which 1 have produced in my life and 
 conversation ? 
 
 Blessed be God for any reason I have to liope 
 that the grace bestowed upon me has not been 
 altogether in vain : that it has not been a dead, 
 inactive principle, but a spring of divi»ie motioif, 
 of spiritual affection, and holy operations. Alas! 
 that it has been no more eflicacious ! that I 
 have so much neglected the gift of God in me, 
 and grieved his holy spirit by quenching his 
 blessed' motions. Have mercy upon me, O God^ 
 according to thy loving kindness ; blot out my 
 transjrresstons, heal my backslidings, strengthen, 
 what thou hast wrought, and "take not thy 
 " Holy Spirit from me,'' but grant me a more 
 abundant supply of thy divine influence, that 
 I may abound more in all those fruits of right- 
 eousness and evangelical obedience, wiiich are 
 the most substantial evidences of any one's lov- 
 ing God and being *• called according to hi? 
 ^ purpose.'* 
 
P- 79 ] \ 
 
 ^lEDlTATION VII. ^ 
 
 On the Fruits of Divine Grace. 
 
 1-CoR. XV. 10, — ^Qud his grace teas not bestowed 
 upon me in vain, but I. laboured more abunr 
 dantly. 
 
 Did conversion import no more than a prose- 
 Ijtisni to the Christian faith, as manj think ; did 
 regeneration include no more tlian, as some 
 maintain, what is done for us in baptism, I 
 should liave no occasion for self-inquiry. Bufe 
 certainly it comprehends a conversion from sin 
 and tUt love cf the world. '* He is not a Jew," 
 jior a Christian, "who is one outwardlf/ alone, 
 " but lie, who i* one inivardbj, wiiose praise is 
 •' not of nion, but of God." " If any man be in 
 *« Christ he is a new creature. If any one have 
 '^ not the spirit of Christ he is none of !iis." 
 Examine then, my soul, mij the grounds of 
 ihy profession and hope. Paul had a clearness 
 in this matter above most. The influence cf 
 God-3 spirit upon his mind was so self-evident 
 that lie could speak of it ..without hesitation. But 
 the most satisfjing^iproof af his call was, the 
 happy effi^ct cf it. The grace bestowed upon 
 him was not in Vuin,for " he lai^oured more abun,- 
 ** dai.tly." The vigour of his love and zeal were 
 answerable to the grace displayed towards him. — 
 Never was any one more distinguished by the 
 grace of God, and never did any one more ho- 
 nour and improve it. Lord, may I have the like 
 '--vidcnce of my call • 
 
 It is comfortable when persons can look upon 
 •'.e distinct circt:mstances oi"a divine work upon 
 ;l:.eir iicar-t^v aiid recite tliO miuule history of 
 
so MEDITATrOIf vir. 
 
 their conversion. But I would not lay the main 
 stress upon tliis. The operations of the spirit, 
 upon the minds of men, are sometimes mistaken, 
 and may be counterfeited. Some take conviction 
 for conversion ; occasional heats of affection^ or 
 sudden flights of devotion, and even tits of ?ng- 
 lancholij^ for a work of grace; and being per* 
 suiided that sucli a work was wrought in tlieir 
 souls, and being assured of the doctrine, Once 
 in Christ alivaiis in Christ, they argue themselve& 
 into a full confidence concernirig their good es- 
 tate, though they have never brought forth 
 *'* fruits meet for repentance.'' And this imagi- 
 nary work they often refer to afterwards, and 
 rest in, as the foun<!ation of their hope and 
 comfort, though tlieir '• goodness was as the 
 <' morning cloud or the early dew that soon goeth 
 '' away." 0, may t not be under such a delusion ! 
 The grace of Goil is not a transient work, but 
 a permanent principle. "• Tlie tree is known by 
 *' its fruits." 1 have no sufficient evitlence that 
 I have received the grace of God in trutli unless 
 I can say, " It has not been in vain," but [ have 
 been engaged to " labour" in a steady course of 
 religion and piety. Search, my soul, into 
 this matter with seriousness and impartiality.— 
 That I may the better jij'lge of my spiritual 
 state, I will take a view ot the genuine effects 
 of divine grace in the life of a Christian : 
 
 1. The first effort of grace in the soul is or- 
 dinarily in a way of devotion towards Gotl. N^ 
 sooner are the eyes opened than they are darted, 
 towards heaven. It was remarked of Saul im- 
 mediately upon his conversion, '' Behold he 
 " prayeth ;" which seems mentioned as an evi- 
 dence of the change wrought in him. Religion 
 generally begins here. The new creature firs*; 
 tireatlies in. prayer. And his fervent supplica- 
 
0?z the Ffulf,^' of Divbip, Gruce, 31: 
 
 cioiis arc accornpaiMPtl witli penitent conlbssioiis;. 
 otton with strong crving and iears. Nor dotli 
 he satisfy himself with totnporary fits of warm 
 devotion, but •'prays uilhout coasin--.-' Tha 
 true convert remains a constant supplicant be- 
 fore the throne of grace, through the wliole of his 
 life. 
 
 2. The certain and necessary effect of true 
 grace is, the divine nature communicated : the 
 image of God drawn on the soul, consisting of 
 the several graces tiiat adorn the Christian's tenv- 
 per and conversation. " These constitute the di- 
 vine life : the root of which (says the excellent 
 i^con^^al*) is faitii ; the chief branches, love to 
 God, charity to man, purity and humility. — 
 These are the highest perfections that cither 
 jnen or angels are capable of: the very foun- 
 dation of heaven laid in the soul. And he who 
 hath attained them needs not to pry into the 
 hidden rolls of God's- decrees, or search the 
 volumes of heaven, to know what »s deter- 
 mined about his everlasting condition ; but he 
 may find a copy of God's thoughts written in 
 his own breast."-— It Was not without reason 
 that one said,' I had' rather see the real iqipres- 
 
 * sions of a God-like nature upon my own soul, 
 
 * than have a vision from heaven, or an angel 
 
 * sent to tell me that my name is enrolled in' the 
 
 * book of life. I bless thee, O my God, for 
 
 * what I haveexperienccd of this great work, snd 
 
 * tlie happy fruits thereof. Lord carry on what 
 
 * thou hast begun I Fulfil the work of faith, of 
 
 * love, and every other grace in me with power.^ 
 
 3. The grace of God is a sovereign preserva- 
 tive against sin, and gives the conquest over it.. 
 
 *. Life of God in the Soul of Man.— P. 15, 16, 
 
82 MEDITATION Vlf. 
 
 " Whosoever is born of God does not commit 
 " sin, for his seed reinaineth in him and he can- 
 " not sin because he is born of God.*' They 
 that are Christ's are said to '• liave crucified the 
 " fl€sh with its aftbctions. and lusts.'' They 
 have in some measure done it already. The 
 best of Christians, indeed, in this life, have sin 
 dwelling in them, and are compassed about with 
 many infirmities. But grace manifests itself in 
 a constant, vigorous opposition to the remain- 
 ders of sin, and by repeated struggles will 
 gradually subdue them. Every nature has its- 
 antipathies, and will beiid its force against sucli 
 tilings as are destructive and hurtful to it. Thus- 
 it is with the new nature. As nothing is more 
 contrary to it, or more destructive to its interests 
 and comforts than sin, it cannot but hate and 
 oppose it; so that there is a constant warfare in 
 the soul of a renewed man. 
 
 " The flesh lusteth against the spirit, and the 
 " spirit against the flesh." The best of Chris- 
 tians will sometimes complain of" a law in their 
 " members warring against the law of their 
 *' minds, bringing them into captivity," and will 
 exclaim, " O' wretched man that I am, who shall 
 " deliver me .^^" And 1 cannot but reckon it a 
 mark of grace, and an evidence that it has not 
 been received in vain, when we have a deep 
 sense of remaining infirmities, and in the use 
 of proper means, are striving for the mastery. 
 
 4. Divine grace in the soul is a principle of 
 'universal obedience and active service in religion. 
 The grace of God in the gospel, and especially 
 in the heart, teaches and disposes us not only 
 to " deny all ungodliness and worldly lusts," 
 but also to << live soberly, righteously, and god- 
 ly ia tiie world." SauL under the first impres- 
 
On the Fruits of Divine Grace, 83 
 
 sions of grace, cried out, " Lord, what wilt thou 
 ** have me to do ? And his \vhole after-con- 
 duct shewed liis loyalty to his great master. He 
 *' laboured more abundantly," and thought no 
 pains or self-denial too much to promote the 
 honour of God and the interest of his church. 
 He could truly say, " to me to live is Christ.'-— 
 With what a noble, generous zeal, did he go 
 through his various labours for the honour of 
 the Redeemer and the good of souls. He was 
 willing '* to spend and be spent" in this service, 
 " not counting his life dear unto him," so that 
 he might secure these ends. 
 
 And wherever the grace of God is received, it 
 will have a practical influence. It will lead 
 those who possess it to " have respect unto all 
 " God's commandments," and H will dispose 
 them to exert themselves to be useful in the 
 world. The zeal of young converts is, indeed, 
 generally more confined to their own spiritual 
 concerns; but as they grow in grace it is more 
 extended, and is employed about those duties 
 which respect the interests of mankind, especi- 
 ally the church of God, and the welfare of their 
 fellow-Christians. The various offices of brother- 
 ly love are some of the strongest evidences of 
 a true conversion. " Hereby," says the apostle 
 John, " we know that we have passed from 
 " death unto life, because we love the brethren." 
 Lord, may I have this evidence of thy grace I 
 May it be the source of universal obedience, of 
 ardent zeal for thine honour, and of catholic 
 love to mankind. May I love Thee with all my 
 heart, and my neighbour as myself; doing good 
 to all, as I have opportunity, especially to them 
 who are of the household of faith. 
 
 5. It is one effect and hopeful sign of tlw 
 
'd4 MEDITATION Ytl. 
 
 grace of God, that it so transforms the heart, as 
 that tiie work of religion becomes natural, easy, 
 and pleasant. The Cliristian at first, indeeil, 
 Riay find difficulties in his way, and may feel 
 some degree of reluctance to his duty; but as 
 grace prevails, his difficulties are gradually over- 
 come; his heart is enlarged, and he runs in the 
 way of God's commandments with alacrity and 
 cheerfulness. 
 
 * Religion is an inward, free, self-moving 
 
 < principle; and thi)se who have made progress 
 
 * in it are acted not only by external motives, 
 ' driven merely by threatenings, nor bribed by 
 'promises, nor constrained by laws; but are 
 ' powerfully inclined to that which is good, and 
 ' delight in the performance of it. The love 
 ' which a pious man bears to God and goodness 
 
 * is not so much by virtue of a command enjom- 
 « ing him to do so and so, as by a new nature 
 
 * prompting him to it.-^His charity is not for- 
 ' ced, nor h'n alms extorted from him ; his love 
 ' makes him willing to give, and though there 
 ^ were no outward obligation, his heart would 
 ■< devise liberal things. What our blessed Lord 
 
 * said of himself, is in some measure applicable to 
 
 < his followers, that it was his meat and drink 
 
 < to do his father's will.'* Lord may I experience 
 more of the power of thy grace in this view ! 
 May religion iDccome more my delight, my very 
 life and nature, my entertainment and joy. 
 
 6. The grace of God, when it is not in vain, 
 is progressive : it carries the soul forward, advan- 
 cing it to greater heights of purity. " The path 
 « of the just is as the shining light, which shin- 
 
 * See more on this head in Scou^al's Life of God,— « 
 P. 96. &,c. 
 
On the Fmits of Divine Grace, 85' 
 
 "^ eth more and more unto the perfect day."— 
 As the rising sun encreaseth in its brightness 
 and strength of heat till it comes to its meridian, 
 so it should be with the Christian : so it always 
 would be if lie did not restrain the divine princi- 
 ple, and quench the spirit. [But, though the 
 good work may sometimes be at a stand, and 
 the best of men do not make that swift progress 
 which they ought and might do, "yet the righ- 
 teous will not only " hold on his way," but will, 
 on the whole, " grow stronger and stronger.'* O 
 may I be ever going from strength to strength, 
 in every grace and every duty, and in my spi- 
 ritual warfare go forth conquering and to con- 
 quer.] 
 
 7. True grace is of a humbling nature : after 
 all its achievements and victories, it lays the 
 soul low, and keeps it in a state of abasement. 
 Paul, though more abundant in labours, and of 
 distinguished excellence, yet how doth he shrink 
 and contract himself. " I am nothing; less 
 " than the least of all saints. Forgetting the 
 " things that are behind, I press forwards 
 " towards the mark." Hence that humbling 
 strain, Rom. vii. which he would not have used 
 while he was a Pharisee, when touching the 
 righteousness of the law he thought himself 
 blameless. But that grace which bad so glori- 
 ously enriched him, emptied him also. The 
 best Christians arc the least in their own eyes.* 
 Lord, when I contemplate what thy grace hath 
 wrought in me, and done for me, and enabled me 
 to do, may I have a constant sense of my own 
 imperfections, and be nothing in my own eyes, 
 but be still going on towards perfection ! 
 
 * Nilque putans actum dum quid superesset agendum. 
 
86 MEDITATION VII. 
 
 8. Divine grace raises the mind above this 
 world, and fixes the aiVecticns upon another. It 
 is of an aspiring nature, and moves with a con- 
 stant tendency towards heaven. The Christian, 
 in passing through this world, which lies in his 
 \vaj, maintains a continual warfare against it, 
 in all the forms under which it appears, and 
 through faith overcomes it j strips it of its 
 charms and lays it under his feet. By the cross 
 of Christ he is " crucified to the world and the 
 world to him." His heart being in heaven, he looks 
 down upon this earth with a pious contempt, and 
 passes through its various scenes of vanity and 
 trial with indifference, " weeping as though he 
 " wept not, and rejoicing as though he re- 
 " joiced not." Such was the apostle's happy 
 temper of mind, which he recommends to others, 
 1 Cor. vii. 30. The affairs of religion, and the 
 world to come, appeared so important, and so 
 possessed his thoughts and all his faculties, 
 that this world was almost out of his sight. — 
 The solemn and interesting scenes which will 
 take place at the day of the Saviour's second ap- 
 pearing (which he emphatically styles tJiat day) 
 so habitually possessed his mind, that in com- 
 parison therewith every other day, with all its 
 occurrences, were but dreams and vanity. Alas ! 
 that I know no more of the efficacy of divine 
 grace in this view ! that my affections are no 
 more carried out after the things of a future 
 world, and that I feel no more indifference 
 towards present things : That I have been so 
 much hindered in my heavenly course by earth- 
 ly troubles or enjoyments. Yet I desire to bless 
 God that the concerns of eternity have, as I 
 hope, the chief sway with me : may they have 
 my whole heart ! And by looking less at the 
 things which are temporal, and more at those 
 
On the Influence of the Spirit. B7 
 
 >vhich are eternal, may I have encreasing evi- 
 dence that I have not received the grace oT God 
 in vain. 
 
 MEDITATION VIII. 
 
 On the Influences of the Holy Spirit, 
 
 Phil. i. 19. The snpplij of the S^iirit of Jesus 
 Christ. 
 
 There are fevr mistakes in religion, I appre- 
 hend, more prejudicial to Ciiristianity and the 
 souls of men, than that of confining the opera- 
 tions of the spirit to his miraculous works, in 
 the first dispensation of tlie gospel, Christ 
 promised his spirit '< to abide with the church 
 forever." And the apostle, in the above pwssage, 
 speaks of the supply of the spirit of Jesus Christ 
 as what he desired and hoped to be imparted to 
 him, not only for the proof of his aposticship, 
 but for the promoting of his salvation. In the 
 same view we are encouraged to seek and depend 
 upon the same divine influence. 
 
 The spirit of God (which is also called the 
 spirit of Christ, being conveyed through him) 
 IS spoken of in scripture as given to all the faith- 
 ful. *' Know ye not that ye are tlje temple 
 *' of God ? and that the spirit of God dwelleth 
 *' in you ?" " By this we know that he abi- 
 '* deth in us by the spirit that he hath given us." 
 *' Because ye are sons, God hath sent forth the 
 " spirit of his son into our hearts."— To be 
 *' under this influence is spoken of as character- 
 istic of a true Cliristian. " As many as are 
 " led by the spirit of God they are the sons of 
 ^' God. Whereas, «' if any man have not the 
 
8(8 MEDITATION VIII. 
 
 « spirit of Christ," he is declared to be " none 
 gf his.-' Sensual, and not having " the spirit," 
 are characters of the same persons. — Regenera- 
 tion is represented as the "renewing of the 
 *' Holy Glio.r>t." And in every- renewed soul 
 tlie holy spirit is said to take up his abode." — 
 *' Ye aj'e not in the flesh but in the spirit, if so 
 *« be the spirit of Christ dwelleth in you." — 
 The divine spirit doth not accomplish his 
 work in the hearts of men at once, but by dwei' 
 ling there affords continued assistance in main- 
 taiaiiig and carrying it on. " The supply of 
 ** the spirit," imparts coiUinued communica- 
 tions of that divine influence. 
 
 This supply is afforded for the improvement 
 of every Christian grace. Tiie several divine 
 virtues, love, joy, peace, long-suffeiings, &c. are 
 called " the fruits of the spirit." This influence 
 is also impaited as a spirit of vri&dom and revela- 
 tion in the " knowledge of Christ." for givir/g 
 i'ne Christian further instruction and light in the 
 great things of religion, both of faith and prac- 
 Tice. — This supply of the spirit, likewise furnishes 
 the Christian for the duties, difticultie-s and trials 
 of his course and warfare. " My grace," says 
 our Lord to the apostle under a severe con- 
 flict, " is sufficient for thee." And every Chris- 
 tian may hope to be " strengthened v;ith all 
 *• niigiit, by the spirit, in the inner man," for 
 doing and suffering every thing he is called to, 
 if" in a due manner he looks to him and depends 
 Tipon htm. We are directed and encouraged 
 'j come boldly to the throne of grace, " that 
 ** we may find grace to help in every time of 
 •' need." 
 
 O my soul, be thankful for the promised as- 
 sistances and supplies of the good spirit of God^ 
 
On the Influence of the Spirit, 89 
 
 who is the Shekiuah, the glory of the Chris- 
 tian church. Blessed be God for all the help, 
 success and comfort, I have had under his con- 
 duct. To this I would ascribe the praise of all 
 that I am, and all that I have done. From the 
 assistance I have experienced in past difficulties, 
 1 would take e^icouragement to depend upon the 
 same for the future. Whatever dangers, temp- 
 tations, and trials may yet lie before me, let me 
 Mait upon the Lord to renew my strength.—- 
 While I work out my own salvation with feai' 
 and trembling, I would also do it with a cheer- 
 ful hope and confidence in God to " wark in me'* 
 hy his spirit,. " to will and to do.". 
 
 Two things I wouUl prescribe to myself, as 
 stated maxinis of conduct, inz. always to keep 
 close to my heavenly guardian and helper; de- 
 pending not on my own wisdom and ability but 
 on his: sensible that if left to myself I can do 
 nothing ti-uly good ; but that '^ through Christ 
 " strengthenit)g me I can do all things." — And 
 to engage the supply of the spirit of Jesus, for 
 every goodv work, I would take care not to 
 " grieve or quench the Spirit," but yield to ail 
 his motions in my heart, and govern myself by 
 all the rules of his word : praying with ail prayer 
 and supplication to my Father who is in heaven, 
 who has promised >' to give his Spirit to them 
 « that ask it." 
 
 But besides the more stated and necessary aids 
 of the divine spirit, common to all the faitliful, 
 tiiere is what may be called the extraordinary 
 influence of the spirit, vouchsafed to some per- 
 sons at some particular times, and on some 
 special occasions, for answering some peculiar 
 purposes. For instance ; sometimes a special 
 effusion of the spirit of God is atlbrded to las 
 i2 
 
90 MEDITATION VIII. 
 
 servants, to prepare them for extraordinary trials 
 "whicK lie before them, and to fortify their minds 
 for sharp conflicts. Sometimes the favour is 
 granted when actually hearing such trials, so 
 that they have been supported under them, and 
 carried through them, far beyond their expec- 
 tations. 1 have met with the case of a person who 
 had a variety of heavy trials upon him at once^ 
 any one of which, he says, would havp been 
 enough to have crushed him, had he enjoyed 
 only common measures of grace and strength; 
 But so abundant and seasonable was the supply 
 of the spirit, that when things were at the 
 worst, he was brought to a lull resignation to 
 the will ot God,, and to sucli calnuiess and sere- 
 nity as he never enjoyed before 5 that he was so 
 firmly persuaded of a good issue to all, as to 
 enjoy the comfort of deliverance even before it 
 came ; and that sometimes, after intense acts of 
 devotion, the exultation of his mind was such, 
 that he could scarcely suppress it in the cornr 
 pa ny of his friends. 
 
 Extraordinary assistance is sometimes affbrded 
 for special direction in cases of perplexity. When 
 the Christian's mind has been embarrassed and 
 his thoughts divided aboat the path of duty ; 
 "when he has been earnestly solicitous to know 
 the way he should chuse, and wiMing rather to 
 suffer than to sin ; in consequence of frequent 
 and fervent supplications for the divine guidance, 
 God has at length determined his mind with so 
 much strength and clearness, that he has had tha 
 fullest satisfaction that the decision was from 
 heaven. In some instances the. consolation and 
 direction which the Christiai> has received, has 
 been by means of some suitable passage of scrip- 
 ture suddenly pcesented to his thoughts. 
 
On the Influence of the Spirit 91 
 
 Sometimes the spirit of God accompanies hiia^ 
 
 ^'ovd and ordinances with such power, as to af- 
 ford Christians extraordinary light and comfort, 
 so as to make them <' joyful in his house of 
 " prajer;" and at the table of the Lord in par- 
 ticular, they have found such enlargement of 
 soul, and such a sealing of divine love, as to 
 give them a deiigiitfui. foretaste of heaven. And 
 in some instances Christians of high attainments 
 in religion, have experienced, in the secret ex- 
 ercises of meditation and prayer, extraordinary 
 manifestations of the divine love to their souls, 
 and such •* witness of the Spirit" respecting their 
 spiritual state, as have filled them with "joy un- 
 '' i4)4iakable and full of glory." A- remarkable 
 instance of this kind is recorded in the life of 
 thtt great Mr. John Howe^ in which is given a 
 passage translated into English, which was found 
 >vritten in Latin by that eminent divine, in a^ 
 blank page of the Bible which he used in his 
 study. He there relates,, that after having largely 
 discoursed on 2 Cor. i. 12. '* This is our re- 
 " joicing, the testimony of our consciences," &c. 
 he awoke oae morning, from a most delightful 
 dream, Dec. 26, 1689, when he had such a 
 signal pledge of divine favour, as he often re- 
 flected upon v'ith great complacency. But thai; 
 at another time, Oct. 12, 1704, he experienced 
 such a comforting influence of the holy spirit, 
 as far surpassed the most expressive words that 
 his thoughts couki suggest. 
 
 If these things do mot agree with some men's 
 schemes of divinity, any more than with their ex- 
 perience, that is no argument against them, nor 
 will it have any weight with such as know them 
 to be important realities. O, my God, I bless thee 
 hr those seasonable supplies of the spirit which 
 
9fi MEDITATION IX. 
 
 I^have experienced: for all the advantages of his 
 influence, whether ordinary or extraordinary.— 
 I praise thee for all the supports thou hast af- 
 forded me under my burdens and trials; for thy 
 guidance in perplexity; for thy assistance in 
 arduous duties; and for the comfort thou hast 
 afforded me in thy good ways. O, my God !- 
 never leave me nor forsake me. '' Uphold me 
 " by thy free Spirit," and always proportion my 
 strength to my day. " O cast me not away frora. 
 " thy presence, and take not thy Holy Spirit 
 "from me." 
 
 MEDITATION IX. 
 
 The Sphnfs influence defended and hnproved. 
 
 liUKE xi. 13. — Hoiv much more shall your hea^ 
 venli/ Father give the Holy Spirit unto them 
 that ask it. 
 
 Many warm disputes have been raised in the 
 church of Christ about the influences of tha 
 holy spirit, the freedom of the will, Sec. But 
 1 shall leave them with those whose leisure, 
 profession . and studies, may qualify them to 
 judge of such points better than I can pretend- 
 to do. There are, however, truths of great 
 importance which I can clearly discern, in the 
 midst of that dust which has been raised by the 
 violent agitations of learned men upon these sub- 
 jects. There are conclusions which appear to- 
 me firm and solid, which I purpose to abide by, 
 notwithstanding some difficulties that attend 
 them. 
 
 Our Lord himself, in the above passage, has 
 expressly taught us, That God, our heavenly Fa- 
 ttier, is ready to give the holy spirit ta theKt 
 
Tlie Spirit's Influence Improved, 93 
 
 that ask it, and more ready to confer this bles- 
 sing than earthly parents are to give good things 
 to their cliildren. From hence 1 cannot but 
 conclude, that good men under the gospel have 
 the assistance of the spirit, not only in what is 
 absolutely necessary to the heing of a Christian, 
 but also in what concerns his ivell-btin^ : for 
 more eminent degrees of sanctilication, and the 
 performance of the more arduous services to 
 which he may be called ; as also for his support 
 and consolation when he is called out to suff'er 
 for religion. But it is equally plain, from this 
 passage and many others, That the way to obtain 
 this heavenly gift is to asL' it of God in humble, 
 earnest, continued and believing p/Y/^/rr. " Ask," 
 says our Lord, " and ye shall receive, seek, anil 
 *' ye shall find." In this way the Christian may 
 hope for grace proportioned to his occasions and- 
 circumstances. 
 
 O, my soul ! lie thou at God's footstool : wait 
 beneath his throne, and endeavour, by humble, 
 important supplications, to obtain this glorious 
 blessing. Nor would I only implore the assis- 
 tance of the spirit in general, in the expecta- 
 tion of' receiving it, but I M'ould also be solicit- 
 ous to be assured that I Jiave his presence and 
 help, mortifying my corruptions, sanctifying my 
 leniper. goverrrlng my passions, directing me in 
 my diHTicuUies, enlargiiig n^e in acts of worship, 
 maintaining my intercourse with heaven, render- 
 ing me free and cheerful in religion, ready to 
 every good work, and likewise patient and joy- 
 ful in tribulation. Lord favour me in this, where- 
 in so much as the pleasure and triumph of the 
 Christian life consists. 
 
 lean see no inconsistency between the spirit's 
 he}p5 aad human endeavuurso These are always 
 
94 MEDITATION IX. 
 
 in conjunction. The divine assistance does net 
 render our exertions unnecessary, nor are our 
 best endeavours sufficient without the divii»€ 
 help : there is a concurrence of both. We are 
 not, the^efore, to sit still and indulge in sloth, 
 Under a pretence that we cannot move or act 
 without some extraordinary supernatural excita- 
 tion. All the duties of religion are our proper 
 work; and the assistance 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. The language of the divine word is, 
 " Work out your own salvation, for it is God 
 " that worketh in you." We are to work, be- 
 cause God worketh in us ; that is, assists us in 
 our work. In all the duties of religion, we work 
 through and by him, not merely as his instru- 
 ments, but as proper agents, moving and acting 
 under his conduct and influence. Hence that 
 saying of the apostle, " I laboured, yet not I, but 
 " the grace of God that was with nie." 
 
 Attend, O my soul, to thy duty in the whole 
 compass of it. ' I am to believe, repent, obey 
 and work out my salvation, looking up to hea- 
 ven for grace and strength. I would exert my- 
 self as if all was to be done by my own power, 
 and at the same time depend on God and his 
 grace as that without which I have no power at 
 all. 
 
 I take it for certain that, as the spirit is given 
 to difterent persons in different measures, that 
 difference greatly depends upon their conduct, 
 and the improvement which they respectively 
 make of the spirit's assistance. " To him that 
 " hath, (it is said) shall be given, and he shall 
 ** have more abundance; but whosoever hath not 
 " (that is, doth not improve what he hath,) from 
 
The SpirWs Influence improved, 95 
 
 ^ him shall be taken away even that he hath." 
 The diligent hand maketh rich. Tlie more hum- 
 ble, watchful and prayerful the Christian is, the 
 more shall he abound in the gifts, the fruits, and 
 the comforts of the spirit. But if lie grow care» 
 less and slothful, indulging the lust:^ of the 
 flesh, or giving way to anger, wrath, bitterness 
 of spirit, he will grieve the good spirit of God, 
 and may expect the withdrawment of his pre- 
 sence, as a punishment of his folly and sin. 
 
 Since the promise of the spirit is made in ge- 
 neral to them that ask it, all those who humbly 
 and earnestly seek this blessing have encourage- 
 ment to hope for the bestowment of it, and none 
 but they. If any have it not, it is, as the apos- 
 tle James speaks, " because they ask not," or, 
 if they ask and have not, it is, " because they 
 " ask amiss." None have any cause to object 
 that they cannot ask aright. Doubtless we are 
 capable of such asking as is required, and made 
 the condition of receiving ; otherwise the pro- 
 mise were in fact no promise : a promise to mock 
 and deceive us. I pretend not to solve all the 
 difliculties that may be started on this subject. — = 
 But the ideas God has given us of himself in his 
 word, and the declarations he has there made, 
 may assure us that he does not lay our salvation 
 upon things absolutely out of our reach. What- 
 ever inability we are under from the fall, a suf- 
 ficient remedy is provided through a mediator. — 
 Since God has called us to so many duties, and 
 promised his holy spirit to them that ask it, to 
 assist them therein, we must conclude those 
 duties are possible, and that the necessary assis- 
 tance will not be denied. In short, none shall 
 perish for want of needful assistance on God'S 
 part. None can justly say that they could not 
 
96 MEDITATION IX. 
 
 lislp sinning, nor will they be able at last te say 
 that their damnation is unjust, or that God was 
 not as sincere in his promises of grace, as in his 
 threatenings of wrath. Their convictions of this 
 will leave them forever speecliless. And, if the 
 rfial Christian has not that measure of the spi- 
 rit's influence which is sufficient for the whole of 
 his duty, it is either because he does not duly 
 seek it, or because by some criminality he forfeit* 
 it. 
 
 Finally, T would ever bear it in mind as a 
 certain and most important truth. That the great 
 end of all the spirit's operations is sanctification 
 of heart and life, or the performance of good 
 works. Indeed, the promoting of holiness, 
 (which is the refining our natures, and conform- 
 ing them to the divine image,) is the grand ob- 
 ject of all God's designs and acts of grace.—- 
 This was the end of the glorious scheme of 
 redemption by Jesus Christ, who is said to have 
 <' given himself for the church, that he might 
 " sanctify and cleanse it, and present it a glori- 
 ^* ous church, without spot or wrinkle, or any 
 " such thing. He gave himself for us that he 
 " might redeem us from all iniquity, and purify 
 ^' unto himself a peculiar people, zealous of 
 " good works." For this he lived and preached, 
 and died a victim. For this also he promised and 
 sent his spirit. This is expressly mentioned as 
 the great end for which the divine influence is 
 bestowed. T!ius, says God, by the prophet 
 Ezekiel, " I will put my spirit within you, and 
 " cause you to walk in my statutes, and ye shall 
 " keep my judgments and do them." 
 
 I cannot, therefore, understand what they 
 mean, or how they read their Bibles, who speak 
 iu such diminutive terms as some do, of ^ood 
 
 "^\ 
 
The Spirits Infinence Improved, 97 
 
 ttorl's^ as if they were of no necessity in religion, 
 or of no intrinsic value. We must not indeed 
 put them in Christ's stead, and depend on them 
 for that merit wliich is proper to his righteous- 
 ness ; but tlien we must be equally careful not to 
 substitute Christ's righteousness in the room of 
 our own, or to depend upon what he has done for 
 us, to the neglect of what he requires to be done 
 by us. This is an error of tha most pernicious con- 
 sequence ; the worst heresy that infests the Christian 
 church. This makes void the law of God, sub- 
 verts the design of the gospel, and sets aside the 
 office of the blessed spirit. — 0, my God, suffer ine 
 not thus to pervert and abuse the gospel of thy 
 grace. Grant me thy spirit as a <' spirit of holi- 
 ness." Make me rich in good works. Help mc 
 to abound in all " the fruits of righteousness whicli 
 " are to thy praise and glory by Christ Jesus." 
 
 In whatever darkness men of a disputing 
 humour may involve these subjects of grace and 
 duty of faith and works, of the spirifs influ- 
 ence, and Iiuman endeavours, the views I have 
 taken of thecn appear to be so clearly founded 
 on sciipture, so consistent and so important, 
 that I cannot relinquish them upon any little 
 cavil that may be raised against them. Upon 
 the whole, there are tv;o conclusions in whicli 
 I am firmly established, which comprehend the 
 substance of my reflections, namely. — That all 
 our success and attainments in religion must 
 be ascribed to the assistance of God's spirit, and 
 all our miscarriages to our own sirful neglects. 
 That every man's salvation is of grace, and every 
 man's damnation of himself. 
 
 O, my soul ! wait thou on God for all needful 
 supplies of his spirit. I have his promise for it, 
 and may be secure of the performance, if I 
 
98 MEDITATION X*. 
 
 myself do not put a bar in the way, by despis- 
 ing the blessing, or neglecting the appointed 
 means of obtaining it. Luke says, '• He will 
 *' give his holy spirit to them that ask him." 
 Matthew has it, " He will give good things'^ to 
 such ; which includes all needful good. I may 
 therefore cheerfully expect grace sufficient for 
 me. For this, O my God, 1 would constantly 
 supplicate before thy throne, with such importu- 
 nity as shews a high value for the blessing.-— 
 Lford favour me herewith ! vouchsafe me thy 
 spirit, and all the good things comprehended in 
 that gift, and 1 shall rejoice in them more than 
 in all riches. Let me have thy special conduct 
 in the great concerns of my soul. Lead me 
 by thy spirit in the ways of truth, of righteousness 
 and peace. Lord take me under thy powerful 
 p-rotection ; preserve me from all hurtful er- 
 rors, and from every false way. Let thy spirit 
 dwell in me, as my strength, my light, and my 
 comforter. " Guide me by thy counsel, and after- 
 wards leceive me to glory. *^ 
 
 MEDITATION X. 
 
 On the Special Conduct of Providence, 
 
 Prov. iii. 5, 6. Trust in the Lord with all thy 
 heart, and lean not to thy oivn understanding. 
 Jn all thi/ icays, acknowledge him, and he will 
 direct thy paths. 
 
 The doctrine of a particular providence, which 
 is clearly taught in the sacred writings, is as 
 reasonable as it is comfortable. To acknowledge 
 that providence is the duty of all, and to exercise 
 an habitual faith in it, is the happiness of all 
 good men j who have sufficient warrant to coi^- 
 
On a Special Providence. 9& 
 
 suler themselves as being more especially undei' 
 the divine conduct, not only in the affairs of 
 their souls, and such as immediately respect 
 religion, but in those also uliich relate to this 
 world; especially such as are the most impor- 
 tant, and have the greatest influence upon their 
 spiritual interests. 
 
 As this doctrine is so fully set forth in the 
 Bible, that glorious system of religion, the 
 Christian has unspeakably the advantage above 
 all others. The heathens were miserably in the 
 dark respecting it. Some of the philosophers 
 denied all providence; particularly the Epicu- 
 reans. And no wonder that they who thought 
 the world was made by chance, should think it 
 might be governed so. Aristotle is said to have 
 confined a providence to the heavens, and de- 
 nied its interposing in human affairs: and even 
 the Sto'icA, who zealously asserted it, so limited 
 it, as to leave it of little use and comfort to 
 mankind. Though they taught that there was 
 a general providence which governed the several 
 species of beings, some held that it did not ex- 
 tend to individuals and others exempted the 
 lesser concerns of men from its cognizance.— 
 Hence that saying of Cicero^ ' The gods take 
 
 * care of the greater affairs, but neglect the less.'* 
 They tniglit, for instance, superintend such mat- 
 ters as the setting a ruler over a nation ; 
 but did not interest themselves in the low 
 affairs of private families or particular persons. 
 And it seems the best of these sages ascribed to 
 virtuous men a sort of self-sufficiency indepen- 
 dent on God and providence. < What need is 
 < there' (says Seneca) ' for importuning the 
 
 • gods, and wearying them with your petitions ? 
 
 * Magna curant Dii, parva negligunt. 
 
100 MEDITATION X. 
 
 * Make yo^arself happj/f These were the prin- 
 ciples oF the people that sate in darkness, and 
 in the region of the shadow of death. How un- 
 comfortable were thej, compared with tliat 
 scheme of providence laid down in the bible ! 
 There we are plainly taught that all things are 
 under a divine superintendence ; and particularly 
 that " the steps of good men are ordered by 
 '< the Lord.*' Not only that they enjoy such a 
 general care of providence as preserves them 
 from certain destruction ; but that they may 
 expect, if they duly wait upon God for it, an 
 immediate interposition of his hand, pointing out 
 to them the v»ay of duty and safety. This has 
 been the sentiment of many eminent persons 
 who have appeared free from the least tincture 
 of enthusiasm. ' Those that truly fear God,' 
 (says the renowned sir Matthew Hale) ' have a 
 
 < sacred guidance from a higher wisdom than 
 
 * v/hat is barely human, namely the spirit of 
 
 < truth and v/isdom, that doth really and truly^. 
 « though imperceptibly, prevent and direct 
 ^ them. And let no man think this a piece of 
 ' enthusiasm ; any man that fears Almighty God, 
 
 < that relies upon him, and that calls upon him 
 
 * for his guidance and direction, has it as really 
 
 < as a son hath the counsel of his father. — 
 
 < Though the voice be not audible nor the 
 
 * direction perceptible to sense, yet it is as real 
 
 * as if a man heard a voice saying, " this is the 
 '^ way, walk in it." The devout and holy bishop 
 Leighton, in several of his letters, speaks to the 
 same effect. Thus writing to a friend, who 
 liad a matter of difficulty before him, he says, — 
 « Our business is the study of sincerity and pure 
 
 * intention ; and then certainly our blessed Lord 
 
 t Quid votis opus, turpe est Deos fatigare : fac. te 
 fselice.Ti, 
 
On a Special Providence, 101 
 
 < will not suft'er us to lose our way for want of 
 * light.' We have his express promise in the text, 
 that if in all our ways we acknowledge him, he 
 will direct our paths. 
 
 There is indeed no small difficulty in discern- 
 ing the divine conducting hand, and no little 
 danger, in some tcmpers^ especially, of being 
 imposed upon, and mistaking a strong fancy of 
 our own for the voice of God, But, though 
 some may be deceived, [and therefore all need 
 caution, this is no argument against the doc- 
 trine of a providence ;] and God knows how to 
 preserve his servants from delusion^ who humbly 
 wait on him.. 
 
 His providential conduct is exercised in various 
 ways. Sometimes it is by common means; 
 such as the advice of friends, or the deliberations 
 of our o\vrt\ piinds, whereby we are determined 
 this way orljfaat, without perceiving any special 
 interposal ol^^rovidence. God may secretly 
 d-irect a friend to give such advice as may deter* 
 mine ourconduct; or, if several advise different- 
 ly, he may secretly influence our minds which 
 counsel to prefer a.rul follow. In other instances 
 a sudden thought may be struck into the mind, 
 which at once determines us in such a manner, 
 that we could not but think it was from God.— 
 Sometiines a person in great suspense is direct- 
 ed to a text of scripture, so applicable to the 
 case, and set home with such force, as at once 
 to resolve his difficulty and^ determine his con- 
 duct.* 
 
 Such as know nothing of these things may, 
 ridicule them, but good men will not be laugK-. 
 
 ♦ See Orton's Life of Doddridge, 8vo. p. Sf, 
 K 3 
 
t02 
 
 MEDITATION X. 
 
 cd out of their comforts and dependence on God^ 
 Whatever darkness or difficulty there may be in 
 the circumstances, I reckon the thing itself 
 certain. Many Christians have experienced a 
 special light and conduct from heaven in their 
 aifairs. All may not experience it at all times; 
 but I believe it is ordinarily vouchsafed to such 
 as are most observant to providence, resigned to 
 it and dependent upon it : to such as are most 
 devout and prayerful, particularly upon special 
 occasions, and in the more important turns of 
 life, wherein the Christian's duty, usefulness and 
 comfort, or the credit and interest of religion 
 may be eminently concerned. 
 
 I adore thee, O my God, for any instances 
 "wherein I have experienced thy favour in this 
 respect. O my soul, still wait on God: live in 
 a constant, humble dependence upon him, — 
 •* Trust in the Lord with all thine heart, and 
 <* lean not to thy own understanding." Thou 
 canst not see into futurity ; thou knowest not 
 what shall be on the morrow ; nor art thou fit 
 to chuse what should be. Leave all, therefore, in 
 the hands of infinite wisdom. Consult the 
 divine oracles. In all thy ways acknowledge 
 God, beg his guidan(;(e and blessing, believing 
 that he will direct thy paths. Lord, 1 plead thy 
 promise. '• Send forth thy light and truth, let 
 *< them lead me, and make my way strait before 
 " my face !** 
 
C 103 ] 
 MEDITATION XL 
 
 On Contentment with our present tot, 
 
 Phil. iv. i I. I have learned in whatever state 
 I am, therewith to be content. 
 
 Among the many infirmities of mankind, it is 
 a general one to be iond of change, and desir- 
 ous of something new. They would fain be in 
 some other state than that in which they are, 
 and wish to be in what they think a better. This 
 discontented turn of mind is the source of no 
 small U!ieasiness and disappointment. The 
 great apostle had attained more wisdom. He 
 tells us, that he "had learned in whatever state 
 " he was, therewith to be content." He wa3 
 not only submissive to the will and appoint- 
 ment of God, in every condition of life, but had 
 a complacency in it. His chief concern was 
 about his duty, and how to comport with the 
 providence of God in its dispensations, leaving 
 Him to dispose of his outward affairs as he 
 pleased, without any painful solicitude. 
 
 Not that every state was perfectly the same 
 to him : he could not but be sensible to a dif- 
 ference between a good and a bad treatment in 
 the world; between the faithful friendship of his 
 beloved Titus, and the treachery of Demas and 
 others; the kindness of Gaius and Onesimus^ 
 and the malice of Alexander the copper-smith ; 
 the warm aftection and zeal of some among 
 whom he laboured^ and their after coolness 
 towards himself, and apostacy from the gospel. 
 He cou'.d not but feel the difference betweeu 
 persecution, bonds and imprisonment, and full 
 liberty to preach the gospel ^ between the visioas- 
 
iX)4 ^^EDITATrON XI. 
 
 of the third heaven and the thorn in the flesh. 
 It was impossible that these things should be 
 equally grateful to him. And yet he had learn- 
 ed in every state to be content. He had an all- 
 sufficiency in GoH, and a sort of self-sufficiency 
 (as the word signifies) in his own mind, from 
 divine principles implanted there, which led him 
 to converse with God, and live upon him in all 
 circumstances, and consequently to bear every 
 state without murmuring, and to rest in it with 
 patience and pleasure, as what God had ap- 
 pointed. 
 
 Glorious attainment ! Aim at this thyself, O 
 my soul! Endeavour after this blessed evenness 
 of mind ; this divine composure, this holy con- 
 tentment in every state; then nothing can come 
 amiss to thee. Ev^ry state will be safe, and in 
 the main comfortable. If it be ever attained thou 
 must learn it: learn it of God. Frequently, 
 therefore, apply to him by fervent prayer, for 
 his teaching. Beg that he would discipline and 
 form thy heart thereunto. As a means on thj 
 part, often attend to such considerations a3 
 these. 
 
 1. That God governs the world, and has 
 the ordering of all affiiirs. Nothing tends more 
 to quiet the mind, under all the trials and griev- 
 ances of life, than a firm belief in divine provi- 
 dence, as it is fully set forth in the Bible, that 
 glorious system of religion. This gives the 
 Christian unspeakably the advantage above all 
 others. — Contentmentvvas indeed a subject very 
 much laboured by some heathen writers; but it 
 is evident they wanted a true foundation of 
 it: The knowledge of » divine providence super- 
 intending and governing all thfngs. This the 
 Bible supplies, vv hie b represents the providenca 
 
On Contenfment with mir lot. lOn 
 
 that governs the world as universal, powerful, 
 righteous and holy, merciful and good, and a» 
 exercised towards good men with special tender- 
 ness and love. Co4»template, O my soul, this 
 pleasing subject, and be well established in the 
 belief of it. Survey it in all its properties, and 
 thou wilt find it a powerful argument for con- 
 tentment, and a constant source of consolation. 
 Consider, whatever state thou art in, God ha« 
 the ordering of it. " Not a spairow falls on the 
 " ground without him, and the hairs of thy 
 *' head are numbered." If Shimei curse David, 
 it is because '• tiie Lord bade him." All the 
 ingredients in thy cup, and all the variety of 
 thy state, are from him. However second 
 causes may concur, and whatever guilt there 
 n>ay be in the instruments of thy trouble, reli- 
 jgion teaches thee to look above them to the 
 first mover. Let me do this with that reverence 
 of his authority and wisdom which becomes mCo 
 <* Be still and know that he is God.'^ 
 
 2. Consider that thy present state may be 
 best for thee : if not most agreeable to thy 
 
 inclination, yet most profitable to thy soul . 
 
 Hadst thou the mixing of thy own cup, 
 thou wouWst soon destroy thyself. . Were all 
 the bitter ingredients taken out, though it would 
 be more pleasing, it would be less wholesome. 
 Thou wouldst have such a burden removed : 
 thou art importunate to have the thorn in the 
 flesh taken away. But the answering thy peti- 
 tion might endanger the soul. Resign thyself 
 then to thy God, fully and without reserve: 
 leave him to carve thy portion for thee, whose 
 wisdam is infinite. He knows what is best for 
 thee, and thou art assured of his faithfulness 
 ar.d love. " All the paths of the Lord are 
 
10"6 MEDITATIOX XT. 
 
 " mercy and truth unto such as keep his coVe- 
 " nant and his testimonies." 
 
 3. Consider there is no state in the present 
 world however favourable, that is entirely free 
 from trouble. Since the apostacy there is a 
 vanity and a curse in all our enjoyments. So 
 that we do but deceive ourselves when we ex- 
 pect so much relief as we are apt to do from 
 this or that change. We find something pin- 
 ches and makes us uneasy where we are, and 
 therefore we are for shifting our situation. But 
 it would be to no purpose. It is a fruitless effort 
 for rest here below, where we can never find it.— 
 Wherever we fix our tent, we sliall find some- 
 thing or other to annoy us. Though we should 
 repose ourselves under the most pleasant gourd-, 
 some " v/orm at tlie root'* would smite it, and 
 make it presently wither. * I see' (says the excel- 
 lent Leighton) ' there is no place, city or coun*- 
 ^ try, valley or mountain, free from, that sentence 
 
 * so early passed upon the earth for man's cause, 
 ♦* Thorns and hriars shalt thou bring forth."'— 
 < But he that is well shod walks on safely till he 
 
 * come where there are none. But since that is 
 ' not here.y we are to use great deliberation in 
 
 * our removes. Thorns grow every where, and 
 
 * from all things below ; and to a soul trans- 
 
 * planted out of itself to the root of Jesse, peace 
 
 * grows every where too, from him who is our 
 ' peace.' We shall find something amiss in every 
 state. If present company be someway irk- 
 some, a greater solitude may be more so. There 
 is not so much real difference, in point of true 
 satisfaction, between one state and another, 
 as we are ready to imagine. We com[)lain of 
 grievances in this or that situation; but we 
 might find the same in another, or worse; nai 
 
Dn Contentment with our lot. 107 
 
 «can we escape the vanity and vexation there is 
 in all things here below, till we are quite bejond 
 them. 
 
 4. Consider, that the present state will soon 
 come to a period, and all its troubles terminate 
 with it. It" thou hast not such pleasing acconifC 
 niodations at thy inn as thou desirest, it is but 
 for a day and thou art gone. " The fashion of 
 " this world passeth away/' It is constantly pass- 
 ing, and will so soon be quite passed, that it is 
 not worth while to be very 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 then to moderate thy concern about this 
 world, and the transitory things of it. " The 
 <* time is short, therefore weep as though thou 
 '* weepest not: rejoice as though thou rejoicedst 
 " not." The next state, which is just at hand^ 
 is the only one that deserves thy attention. — 
 
 * What is this poor moment and all its concerns, 
 
 * to the immense eternity that we believe ? And 
 
 * how doth one serious thought of it shrink all 
 
 * affairs, public and private, and all this present 
 < world, into nothing ! What have we to think 
 
 * and speak of but that, till the blessed day come 
 
 * which shall let us into it .^' — Leighton, 
 
 O could I read aright that word eternity, 
 and understand its awful sound, it would drown 
 the noise of this world, and silence its clamours. 
 Lord help me to look beyond this lite; and with- 
 draw my thoughts and affections from it ; to sit 
 down calm and easy in my present state, as or- 
 dered by thy Providence [and patiently wait for 
 that joyful period when all its troubles shall be 
 for ever over, and shivU is^iie in complete and 
 everlasting rest.] 
 
C 108 3 
 
 MEDITATION XII. 
 
 The Christian- s daily Walk, 
 
 Piiov. xxiii. 17. — Be thou in the fear of the Lord 
 all the day long. 
 
 The sacred writer of this book often assumes 
 the character of a Father, addressing his cate- 
 chumens or scholars as his sons. Tlius v. 15. 
 « My son, if thy heart be wise, my heart shall 
 " rejoice, even mine.*' Not that wc are to under- 
 stand him as speaking to his own son alone, but 
 ratlier as a divine teacher, who takes the title of 
 Father the better to engage the attention and af- 
 fection of his disciples ; while he delivers his coun- 
 sels and maxims in the name of God, the common 
 Father of mankind, and under the inspiration 
 "of the Holy Spirit. vSee Heb. xii. 5. To us he 
 speaks *• as unto children" in the present pas- 
 sage : '*' Let not thy heart envy sinners, but be 
 '• thou in the fear of the Lord all the day long." 
 
 It is common in scripture to describe religion 
 by some eminent branch of it ; especially such 
 as has a peculiar influence upon the whole; or 
 such a divine principle from whence the whole 
 will flow. Of this nature is the Fear of God.-^ 
 It includes some just apprehension of his nature 
 and perfections; of his constant providence, in- 
 spection and presence; a holy reverence of him 
 and subjection to his authority as our governor, 
 and an earnest solicitude not to offer him by 
 transgressing any of his laws. To be in the fear 
 of the Lord " all the day long" is to be religious 
 all the day; to be steady and constant in our 
 acknowledgment of God, and in our care to 
 avoid his displeasure, and to approve ourselves 
 
The Chfistlan'^s daily walk, i09 
 
 in his sight. In a word, it is what the scripture 
 represents as " walking with God." 
 
 Endeavour, O my soul, thus to walk. " Set 
 ** the Lord always before thee." Carry religion 
 with thee in ail that thou docst. " Bind the com- 
 mandment continually upon thy heart.*' Let re- 
 Jigion accompany thee through all the occur- 
 rences of every day. Let it prescribe laws to thy 
 thoughts, words and actions, and influence thee 
 in thy whole behaviour. Lord help me by thy 
 grace thus to walk with thee daihj and all th« 
 day. For this purpose I would prescribe to my- 
 self the following rules. 
 
 1. I would resolve to begin every day with 
 God, and consecrate my first thoughts to him. — . 
 " When I awake," says the psalmist, " I am 
 *' %till with thee." Not only under his protec- 
 tion (for that he was equally when asleep,) but 
 in the devout temper of his mind. 1 would en- 
 deavor to be thus with God; saluting him with my 
 first tAvaking thoughts, saying, — I laid me down 
 and slept unde^hy care, and thou hast made me 
 to dwell in safety. I praise thee, thou pre- 
 server of men. In thy hand my breath is, and 
 thine are all my ways. I commit myself agaia 
 to thy care ; keep me from all evil througli the 
 day, and help me in the duties of it, &c. 
 
 2. As soon as I can conveniently, T Mould re- 
 tire for secret, solemn devotion, and would take 
 care that nothing unnecessarily shall prevent 
 this being my first work ; that thus my mind 
 may get a religious tincture, be fortified against 
 temptations, and be better prepared for the 
 duties and trials of the day. " My voice shalt 
 *< thou hear in the morning, Lord ; in the morifr 
 
 L 
 
110 MEDITATION- XII. 
 
 «• ing will I direct my prayer unto thee, and \vtll 
 '• Jook up." 
 
 3. I would take the most proper time to caJil 
 my family together and worship God with them 5 
 tliankfully acknowledging the mercy of God in 
 their preservation, and recommending my house- 
 hold to the divine -conduct and blessing. 
 
 4. I would apply myself with diligence to the 
 duties of my particular calling, and endeavour 
 that religion way go hand in hand with me in all, 
 and that 1 may be as useful as I can in the sta- 
 tion which Providence has assigned me. I re- 
 solve to be upright in all my .dealings, and not to 
 liefraud or go beyond any man 5 remembering 
 '< that God requires a just weight and measure." 
 i would take care not to encumber myself with 
 too great a multiplicity of business, lest it should 
 not leave either time or heart for the service of 
 God. Considering One thing is needful, I de- 
 sire to " seek first the kingdom of God : to labor 
 *^ not for the meat which perisheth, but for that 
 << which endures to everlasting life." Religion, 
 and what concerns another world, is my great bu- 
 siness, which I would mainly intend, and only 
 submit to the sei-vices of this world in compliance 
 with the appointment of God, to whom I would 
 consiecrate them all, and would undertake and 
 manage the business of my calling in his name 
 and fear. Sensible of the snares and temptati- 
 ons which attend it, I would ever guard against 
 them ; and it shall be my endeavor to intermix 
 serious thoughts with my secular business ; often 
 looking up to heaven and refreshing myself with 
 something heavenly, while I am engaged in the 
 affairs of this earth. — If I am favored with more 
 leisure than others, I would improve it for spi- 
 ritual purposes 5 spending more time ia reading, 
 
TJie ChYlsiiaws daihj walk. Ill 
 
 ■modUation and prayer ; or in profitable visits, and 
 in works of charity and mercy. 
 
 5. Whatever company my affairs may bring 
 me into, I would conduct myself therein accord- 
 ing to the laws of religion, being careful not to 
 be the worse for any company, and that no 
 company be the worse for me. To which pur- 
 pose, *' I would take heed to my ways, that I 
 *' sin not with my tongue." I would guard 
 against much s|>eaking, false speaking, and vain 
 speaking. More especially I would abstain from 
 all liurtful conversation ; such as defiles the minds 
 of men, or wounds religion 5 intienches upon 
 the honour of God, and lessens the veneration 
 due to sacred things: such as is hurtful to the 
 reputation of those who are absent, or the cha- 
 rity due to such as are present. As 1 would be- 
 ware of slander and backsliding:, so I would take 
 care not to provoke, or grieve those I converse 
 with, by satire and raillery; by exposing theie 
 infirmities, or assuming an undue superiority : 
 keeping in mind the Christian rule, — ^' Love as 
 *' brethren ; be piteous, be courteous." I would 
 also aim at something profitable, mindful of 
 that advise, " Let no corrupt communicatioa 
 " proceed out of your mouth, but that which is 
 " good^to the use of edifying, that it may mi- 
 <« nister grace to the hearers." Nor would I be 
 ashamed of owning God, and espousing religion, 
 on proper occasions, but would watch opportu- 
 nities, when in company, for introducing a se- 
 rious remark, a gentle admonition, or word of 
 reproof. Grant me, O my God, the zeal and 
 prudence which are necessary to do it with ad- 
 vantage. 
 
 6. In the refreshment of the day, T would 
 bring my religion along with me, aiid be still 
 
jllG SrSDITATION XH^ 
 
 in the fear of the Lord, so as to observe th§ 
 rule of teujperance and sobriety; to beg a bless- 
 ing on my food, with thanksgiving for it, and 
 to be serious herein. *' Whether I eat or drink, 
 " I would do all to 'tlie glory of God." Nor 
 ^vould I leave my religion out of my diversions, 
 1 resolve to be cautious in the choice of tliem, 
 and avoid not only such as are in themselves 
 sinful, but such as are full of snares, and as do 
 not comport with the gravity of a Christian pro- 
 fession. 1 would always use them with an eye 
 to their proper end ; as a relaxation of the mind 
 from more severe business, that I may return to 
 it with greater life and spirit. I would use them 
 also for t!ie health of the body, and as the means 
 of fitting me for the more cheerful service of 
 God. Nor would I spend more time in them 
 than these ends require. With these precautions^ 
 I reckon that certain diversions may not only be 
 consistent with religion, but made subservient 
 to it. 
 
 7. I would endeavour that my thoughts, af- 
 fections and passions, be kept under the influence 
 of religion all the day. The fear of God will 
 not only restrain me from gross acts of sin, but 
 sjppress sinful desires and inward motions to- 
 \vards whatever is criminal. I would ever remem- 
 ber that " all things are naked and open to the 
 " eyfts of him with whom I have to do." Thou, 
 O my God, art acquainted with all my ways, and 
 understandest my thoughts afar off. The dark- 
 ivess hideth not from thee, but the night shineth 
 as the day : thou searchest the heart and triest 
 the reins of the children of men. Help me there- 
 fore always to reverence thy presence, and not 
 only to speak and act, but to think and desire^ 
 as under thiJie eye. 
 
The Christian's daily walk. 115; 
 
 8. I would resolve every night to spend some 
 time in the exercises of religion : to take a re- 
 view of the actions of the day, with due acknow- 
 ledgments to God, thanksgiving for mercies,, 
 confession of sin, and renewed supplications.— 
 Nor would I be content to close the day witir- 
 out feeling some warmth of devotion. I desire 
 always to commit myself to sleep, with God in 
 my thoughts, and therefore, while preparing for 
 rest, 1 would employ myself in serious reflec- 
 tions and ejaculations, and would " commune 
 " with my own heart upon my bed." This may 
 probably have a good influence on the imagina- 
 tion in dreams; mav make my sleep calm and 
 comfortable, and prepare me, when I awake, ta 
 be still witli God. 
 
 Such a course as this is the way of life and 
 peace ; is attended with prolit and pleasure. — 
 Nor need the diflicuitii's of it discourage me; 
 for divine grace will help me to surmount them. 
 They are, indeed, less than manysubnnt to in 
 matters of infinitely less moment, and even in 
 such pursuits as are criminal and pernicious. 
 
 O, my God. enable me to kc-ep the resolutions. 
 I have formed, and give me to experience the 
 pleasure and benefit of reducing them to prac- 
 tice. Help me to meditate in thy precepts, to 
 have respect unto thy vvays, and to rejoice in 
 thy testimonies nK)re than in all riches! Turn 
 away mine eyes from beholding vanity, and 
 quicken me in thy way. Help me to cherish 
 that fear of tiie Lord which shall effectually 
 preserve me from sin, anrl shed abroad thy love- 
 in my heart, ( which shall sweetly constrain me 
 daily to walk with thee here on earth, so as to. 
 prepare me for dwelling with thee for ever in, 
 heaven.] 
 
 t 2 
 
r ti4j 
 
 MEDITATION XIIL 
 
 On Christian Watchfulness, 
 
 Rev. xvi. 15. — Blessed is ha that watcheth and. 
 keepeth his garments, lest he ivalk naked. 
 
 Watching, as it respects the body, is opposed 
 1o sleeping : as applie'd to the mmd, it is used 
 inetaphoiically, and imports attention^ care and 
 caution, in the affiiirs of our souls and religion: 
 especially a due guard against the enemies and 
 dangers that threaten us. It is a duty of uni- 
 versal concern, often enjoined by our great Lord 
 and Master. It is a duty of great extent ; 
 reaches to all times and circumstances. We are 
 to be constantly and every where upon our 
 "watch, or we cannot be safe. We have many 
 things to watch against; e* g. the world and its 
 various snares ; the devil and his stratagems ; - 
 the infection of evil company. We are to watcli 
 against our friends, lest they become our temp- 
 ters, as they sometimes do. And we are to watcli 
 over ourselves : our words and tongues ; our 
 senses and our hearts : our desires and passions ; 
 our own corrupt aff'ections, and especially the 
 sins of our constitution.- — How important, howr 
 difficult thd work ! Assist me, O my God, by 
 thy grace. " Except the Lord k^ep th*' city 
 " (or the soul) tne watchman waketli but in. 
 " vain." 
 
 The purpose for which we are to watch is, 
 that we may " keep our garments,"* lest we walk 
 
 * Thi j seems to be nn allusion to what is said to 
 have been a custom in the Jewish temple, of setting 
 lire to the clothes of any watchman who was founij 
 asleep wheu upon duty.— i^oc/afrjc^g:^^ 
 
On Christian watchfulness^ . 1 IS^ 
 
 nnked^ and expose ourselves to shame. The 
 Christian's graces are represented in scripture asu 
 liis garme7its. We are exhorted to be " clothed 
 " with humility :" to put on " the ornament 
 " of a meek and quiet spirit:" and our Lord 
 counsels us to "buy of him white raiment that- 
 <« we may be clothed, that the shame of our na- 
 " kedness n>ay not appear," 
 
 Of these graces, which are the clothing and. 
 ornament of the soul,, we have a catalogue, 
 2 Fet. i. 5. viz. " Faith, virtue, knowledge, 
 " temperance, patience, godliness, brotherly 
 " kindness and charity." Now we may be said 
 to keep our garnients, when we preserve them 
 whole aiid pure: i. e. when these graces are re- 
 tained in due exercise : whereas, when the vir- 
 tues which should adorn our life and conversa- 
 tion are wanting or defective, and we appear 
 without them, we walk naked and we expose 
 ourselves to reproach. For iniiitance, when the 
 Christiain suffers present visible objects to pre- 
 vail with him, to the neglect of God, of his soul, 
 and another world, his fciiih^ that chief orna- 
 ment, is torn from him, and lost, or miserably 
 rent. So, 'when he acts cowardly in his profes- 
 sion, and through fear of man, or any temporal 
 inconvenience, he neglects his duty to God and 
 violates conscience, the ornament of virtue or 
 Christian fortitude is laid aside. How naked 
 and shameful did Peter appear, when, through 
 fear of suffering, he denied his Master! Wiien 
 a Christian betrays gross ignorance in matters of 
 religion, and acts imprudently, contrary to the 
 lYiaxims of wisdom laid down in the gospel, he 
 is destitute ot" the knoivled^e which he should 
 add to his virtue, and so far is naked and ex- 
 posed to reproach. The same may be said with 
 leference to *teinperance, patience, brotherly 
 
Xt6r MEDITATION^ XIII. 
 
 kindness, &c. When the Christian professor- 
 violates the laws of sobriety, and exposes him- 
 self in the filthy guise of a sensualist ; when he 
 frets under the discipline of God, instead of ex- 
 ercising a calm submission to his will ; vhen, for- 
 getting the laws of meekness and charity, he 
 gives way to hatred, variance, strife, clamour,, 
 and evil speaking, then he walks naked, and. 
 exposes himself to shame and just reproach, both 
 from enemies and friends. 
 
 O, my soul! how often hast thou, in one or 
 other of these respects, forgotten thyself, and. 
 eome forth naked ; the garments of faith, patience, 
 sobriety, meekness, or charity, being, rent and 
 torn ! How frequently hast thou indulged thy 
 appetites and passions,, contrary to the rules of 
 reason and religion, ajid thereby not only laid 
 thy own honour in the dust, but brought re- 
 pj-oach upon Christ and the gospel! Be hum- 
 bje, O my soul, on the review of these things,, 
 and set a stronger guard on thyself for the fu- 
 ture. " Watch and pray, that thou enter not 
 <' into temptation." Lord grant me all the graces 
 of thy spirit, those bright ornaments of the 
 raind, and help me to im.prove them and live 
 always under their influence. Help me constant- 
 ly so to watch, as to keep these spiritual gar- 
 roents whole and pure [that I may not only pre- 
 serve my own character from shame, but do 
 honour to my holy religion, and, glorify my God 
 apd Saviour, 1 
 
 Lord, teach me the great lesson- of depen- 
 dence on thyself. I would not lean on my own 
 understanding, nor rely on my own resolution,, 
 but remembering that all ray springs are in thee, 
 r desire ever to wait and depend upon thee.— 
 ^<_ When I am weak, then am I strong." Th&- 
 
Oil the excellence of Holiness. 117 
 
 Eicre I distrust ray own strength, the more reat- 
 son I ha.ve to expect the help of thine. 
 
 MEDITATION XIV. 
 
 On the excellence of Holiness and good IVorks. 
 
 Titus iii. S.-^T^ieae things I will that thou of- 
 firm constantly, that they which have believed 
 in God might be careful to maintain good 
 works. These thiiigs are good and profitable 
 unto men. 
 
 It is a matter of surprise that any who are 
 acquainted with their Bible, and take that for the- 
 rule of their religion, should speak so contemp- 
 tibly, as many do, of obedience and good works; 
 as if to recommend them were legalism, and to 
 practice them were needless. Different reasons 
 may be assigned for this. 
 
 Some are led into it from a mistaken notion 
 of humility ; as if they could not think meanly 
 of themselves without undervaluing the fruits of 
 divine grace, or condemn themselves for their 
 own deformities, v/ithout denying the beauty 
 and excellence of the divine image. True hu- 
 mility consists not in low thoughts of holiness^ 
 but in just apprehensions of our low attainments 
 in it. 
 
 SoiTie seem to think that zeal for good work«i 
 derogates from tlie merits of Clirist, and the 
 completeness of his righteousness ; as if our obe- 
 dience could safely stand in no place unless it be- 
 set in the place ot* Christ, and could signify no- 
 thing at all unless it signify every thing. — « 
 Chrii?t's righte(5usness h of a distinct considera- 
 tion from curs 5 it has a higher oSice, belongs to* 
 
IIB MEDITATION XIVW 
 
 another covenant, and serves diflferent piirpos^j^ 
 He fully accomplished what he undertook: hi* 
 work, is finislied and accepted ; nor does it need 
 or admit of any supplement from us^ Our righte.-^ 
 ousness is inferior and subordinate : yet equal- 
 ly necessary in the covenant uherein we &tand, 
 and for the ends it is designed to answer, with 
 the perfect righteousness of the Mediator in his 
 covenant, that oi Jledemption. 
 
 Others are betrayed into a disparagement of 
 holiness and good works, from an idea that an 
 obedience so defective as theirs can avail them 
 nothing. They argue, that they dare not ap- 
 pear before a perfectly holy God in any righte- 
 ousness but what i& perfect; and their own 
 being at best very imperfect, they are apt to con^ 
 elude that it ivS worthless and useless* Hence». 
 a confident reliance on the rigiiteousness of 
 Christ, passes with them for every thing. 
 
 It is true, none are perfect as God is perfect, 
 not even the angels themselves. And no fallen 
 creature has such a righteousness of his own 
 as he can appear in before God, so as to stand 
 justified by it in his sight. Nevertheless, real 
 holiness, wherever it is found, must be approved 
 by him. It is said, " the righteous Lord lovetK 
 *' righteousness, and his countenance doth be- 
 " hold the upright.^' Psalm xi. 7. Though none 
 can justly pretend to a perfect righteousness, 
 all good men (having been renewed in the spi- 
 rit of their minds.) have so much j^eal holi^- 
 ness, (which is a likeness to God, a conformity 
 to his nature and will, in rectitude of heart and 
 life) as renders thera fit objects of his love and 
 somplacency. 
 
 Indeed, since " all have sinned and comp 
 
tfn the excellence of Il()line%&. VH^ 
 
 '*^ short of tlie glory of God," all need the grace 
 ^f the ISJediator, and of the new dispensation df 
 religion established through him. ilis perfect 
 'righteousness is the foundation of that covenant 
 m which they are parties, and of the hopes 
 which they have of acceptance with God. Hence 
 he is said to have " made them accepted in the 
 " beloved." But this doth not set aside the 
 necessity of holiness in us ^ which indeed is the 
 •great object of Christ's mediation. AVe are 
 told that God hath <' chosen us in him before 
 " the foundation of the world, that we should be 
 •<« holy and without blame before him in love;" 
 and that Clirist " gave himself for us that he 
 " might redeem us from all iniquity, and purify 
 " unto himself a peculiar people, zealous of good 
 " works." 
 
 Other things have contributed to this mistake 
 about good works, and to the disparagement of 
 them; but I reckon them all temptations, and 
 as such would guard against them. I must 
 throw away my Bible, and change my notions 
 of religion^ and even of God and heaven, before 
 1 can enter into the views of those who represent 
 works of obedience as unnecessary, and holioess 
 as of little worth. I may be humble and vile in 
 my own eyes, and yet maintain a high idea of 
 holiness ; and indeed I am so because I have no 
 more of it. I may reserve to the Lord Jesus 
 all the glory of his office, and triumph in his 
 righteousness, and yet not neglect a subordi- 
 nate inherent righteousness of my own, without 
 which I can have no interest in his, or any title 
 to his salvation. The righteousness of Christ 
 was not designed to supercede ours, nor must it 
 be substituted in its stead. On the contrary, it 
 Was intended to be the rule and pattern of our 
 righteowsnt'ss, and a peculiar excitement to it. 
 
120 MEDITATION XIV. 
 
 There is an intrinsic value in real holinesTs 
 even though it be imperfect. " To love God 
 « with all our heart and soul ; to live soberly, 
 *' righteously and godly in the world 5" as it is 
 the great lesson wiiich the gos}>€l teaches, so^it 
 is a duty of unchangeable obligation, arising out 
 of the nature of things. While God is what he 
 is, a being of infinite pf^rfection ; and while man 
 continues such a creature as God has made him, 
 he is everlastingly obliged to all the duties of 
 godliness : to fear, love, wership, trust and obey 
 God ; to exercise justice and mercy towards his 
 neighbor ; and to govern himself by the laws 
 of sobriety, temperance, chastity, &c.^— These are 
 duties that have a natural fitness in them, and 
 -can never cease to be obligatory upon reasona- 
 ble creatures. Nor were they ever remitted un- 
 der any dispensation of religion. 
 
 The law, given by Moses to the Jews, whicH 
 enjoined so many ceremonies, which seemed to 
 have the least of morality in them, not only sup- 
 posed and included moral duties, but the various 
 sacrifices, and other ceremonial observances, 
 were calculated to promote them ; and the Jew- 
 ish people were repeatedly reminded, that when 
 these were neglected, all their zeal for exter- 
 nal rites became vain. Isaiah 11 — 20. 
 
 And it is evident to a demonstration, that the 
 great desio;n of the gospel was the advancement 
 of holiness both of heart and life. This was the 
 grand object of Christ's life, doctrine, miracles, 
 death and sacrifice ; as it is also of his advocacy 
 Avith the Father; of the ordinances of his gospel, 
 and the promised influence of the spirit. 
 
 The apostle exhorted Titus constantly to 
 fiffirm the doctwnes of grace to the end tliat 
 
On the excellence of Holiness, !2^l 
 
 Iselievers might be careful to maintain good 
 works; which, says he, are good and profitable 
 unto men. — We are said to be *' called with an 
 " holy calling, and created in Ciirist Jesus unto 
 *' good works, which God hath before ordained 
 " that we should walk in them." — " We are 
 " saved by the washing of regeneration and the 
 " renewing of the holy ghost." The scripture 
 throughout represents the necessity of obedi- 
 ence, or moral rigliteousncss, and comments 
 upon its excellence in the strongest terms, as 
 be image of God restored, the brightest orna- 
 ment of our nature, our grand preparation for 
 heaven, and, in short, a good measure of heavea 
 itself. 
 
 [Accordingly the greatest and best of those 
 divines, who are tiie fartiiest removed from what 
 is called a legal spirit, have strongly expressed 
 themselves in favour of this doctrine.] Dr. Owen 
 writes on this subject as follows : ' God hath 
 « appointed that holiness shall be the means, the 
 « way to that eternal life, which, as it is his gift 
 
 * by Jesus Christ, so with regard to his consti- 
 
 < tution of our obedience, as the means of at- 
 
 < taining* it, is a reward, and God in bestowing it 
 
 < is a rewarder. Though it be neither the 
 ^ cause, matter or condition of our justification, 
 
 < yet it is the way appointed of God for us to 
 
 * walk in for the obtaining of salvation ; and 
 « therefore he that hath this hope of eternal life, 
 
 * purifieth himself as he is pure. And none shall 
 
 < ever come to that end who walk not in that way, 
 ^' for without holiness it is impossible to see God !' 
 
 O, my soul ! let nothing tempt thee to enter- 
 tain low thoughts of that on which so great ft 
 stress is laid iu the divine oracles, and which is 
 
 M 
 
1.22 ^tEDITATION XIV. 
 
 the greatest excellence of a rational being; \vhicli 
 should therefore be the constant object of thy 
 ambition. O, my God ! teach me thy statutes, 
 and hide not thy commandments from me, nor 
 sut!*er me to overlook or undervalue any of them. 
 Guide me in the way that 1 should cliuse. May 
 the excellency and beauty of holiness raise my 
 esteem, attract my desires, and quicken my pur- 
 suits. May ^ sense of my own imperfections 
 lead me to admire the provisions of thy grace, and 
 Avhile I depend on the righteousness, and plead 
 the merit of my Redeemer, doing every thing in 
 the name of Christ, and acting faith in his blood, 
 may I never forget ihe necessity' of personal righ- 
 teousness and universal obedience to his com- 
 mands. Lord form and fashion me according to 
 thy gospel, that I may " perfect holiness in thy 
 " fear, looking for the mercy of our Lord Jesus 
 " Christ unto eternal life !" 
 
 MEDITATION XV. 
 
 On habitual Jtepentance, 
 
 IsA. Ivii. 15, Thus saith the high and lofty one-^ 
 J dwell in the high and holy places with him 
 also that is of a contrite and humble spirit s t-o 
 revive the spirit of the humble^ and to revive 
 the heart of the contrite ones* 
 
 Repentance, in the scripture sense of th6 
 ierm, as it respects an ungodly sinner, is his re- 
 turn to God and his duty. The word, literally, 
 signifies, a change of mind; the consequence of 
 ivhichis, a change of /i/V, and is the same thing with 
 conversion, which begins in a godly sorrow* for 
 sin. So the apostle speaks 2 Cur. vii. 10. " God- 
 ly sorrow worketh repentance unto salvation."—^ 
 
On Kahihial Repentance. 12'3 
 
 But besides this, there is an habitual repentance, 
 which concerns every one after his conversion, 
 and will be tlie duty of every yjood man as long, 
 as he is in a state oi sin and imperfection. Thig 
 is what our Lord calls " poverty of ispirit," which 
 consists in lowliness of mind, and self-abasement, 
 which becomes the most righteous person upon 
 earth, and is ati ornament in the sight of God of 
 great price." '' To this man (says he) I will 
 " look, and with lum i will dwell, even to hirat 
 " that is poor and of a contrite spirit, and trem- 
 " bleth at my word." 
 
 The foundation of this habitual repentance is 
 laid in the first work of grace upon the soul.— i 
 The Christian is at first laid low, and in some 
 measure emptied of self; though ordinarily he is 
 exercised with a variety of humbling providences 
 before he is brought to a confirmed humility.— 
 Saul, the Pharisee, had the root of his pride cut up 
 when God first touched his heart, though he need- 
 ed farther discipline. Being afterwards in dan- 
 " ger of beii>g" exalted' above measure he had the 
 " thorn in the flesh, the messenger of Satan to 
 buffet him." Deep humility belongs to Christians 
 of the higiiest form in religion, and in the result 
 of much experience. It arises from near views of 
 the divine excellencies; from a due consideration 
 of the purity and perfection of the divine law> 
 from the Christian's growing sense of his own 
 vileness and unvvorthiness, compared with the 
 purity of the divine nature. Those infirmities 
 which others overlook, excite in him the deepest 
 self abasement; such as the first motions of 
 disorderly appetites and passions; the want of 
 devotion in divine worship, &c. The remem- 
 brance also of former sins, which frequently re- 
 cur ot kis thoughts,, greatly contributes to this 
 
VM MEDITATION- XT. 
 
 habitual repentance. Thus it was with the apos- 
 tle: "I was bffore,'^ sajs he, " a blasphemer, a 
 *' persecutor ami injurious;" on which account 
 he styles himself the chief of sinners, though he 
 had " obtained mercy." JSo David : though God. 
 had put away his sin, yet he himselt leaves it on 
 record, in a penitential Psalm, which doubtless 
 was often the subject of a humbling meditation to 
 kim. 
 
 The real Christian aims high ; even at the 
 entire conquest of his corruptions, a complete 
 rectitude of heart, a readiness to every good 
 work, faithfulness in all duties both towards God 
 and man. But, alas! how far does he fall short 1. 
 How often does he find cause to complain of 
 *' a law in his members, warring against the law 
 *• of his mind ; the flesh lusting against the 
 •' spirit, so that he cannot do the things that he 
 *- would.'^ He cannot reach the mark he aims 
 at; though he is still pressing forward, he seems 
 to have done nothing. This lays him low, and 
 keeps him low. If not now the chief of sinners 
 he esteems himself " less than the least of all 
 saints." He is ready to express himself in un- 
 aftected strains of self-abasement towards his 
 fellow-creatures, but more especially in his ad- 
 flresses to God. Words can but faintly repre- 
 sent the humility v/ith which persons of this spirit 
 approach the most high. Like the publican, they^ 
 scarcely dare lift up their eyes to heaven, but 
 standing afar off, smiting on the breast, they cry 
 ^ God be merciful to me a sinner." 
 
 This contrive spirit also shows itself in a meek 
 and quiet submission under the afflicting hand of 
 God ; and likewise under the oppressing injurious 
 hand of man. It also shews itself in admiralton 
 o{ the divine bounty., both, in pomi^on provideii- 
 
On habitual Repentance, 125 
 
 cps^ acd in special instances of divine favour. — • 
 Thus Jacob: *' 1 am not worthy of the least of 
 " all thy mercies shewed unto thy servant." — . 
 Thus David: " Who am I, O Lord God, and 
 " what is my house, that thou liast brought me 
 " hitherto .^-' And thus the apostle Paul : " To 
 " me who am le*s than the least of all saints is 
 " this grace given," &c. He that is of a hum- 
 ble and contrite spirit sets a higher value upoa 
 mercies than pride will agree to. When God pu- 
 nishes,, he ovvnsJt is " less tlian sin deserves;'* 
 and when he confers blessings he celebrates rich 
 and sovereign grace. 
 
 Bp. Leightonythrtt bright example of humility> 
 in a letter to a friend, expresses himself thus : 
 < I have nothing to say of the aftairs [which had 
 
 * been referred to] and I am beaten back, if I had 
 ' a mind to speak, by tlie sense of so great defici- 
 ' ency in doing those things that the most igno- 
 
 * rant among Christians cannot but know. I think. 
 ' them the greatest heroes and n)^st excellent 
 
 * persons in tlie world, that attain to high degrees 
 
 * of pure contemplation and divine love ; but, next 
 
 * to these, them who, falling short of that, fall 
 *' down into deep humility and self-contempt,' &o. 
 
 True humility farther shews itself in an' ha- 
 bitual gravity and composure of nnnd. It must 
 not be thought that it excludes cheerfulness ; for, 
 as in the midst of mirth the heart of the sinner ia^ 
 sad, so in the midst of this seriousness, there is 
 often a joy unspeakable, Such a temper, how- 
 ever, excludes frothiness and levity, and will 
 form the ordinary converse, deportment and coun- 
 tenance, into gravity. It is said of bishop Leigf^ 
 ton, by one who knew him best, ' that in a course 
 
 * of many years acquaintance, he scarcely eve*': 
 J saw liirn out of that deeply serious frame in 
 
 M 2 
 
126 MEDITATIO-N XV. 
 
 *^ which he himself wished to be found in his last 
 < moments.' 
 
 Once more: this temper shews itself in a wea- 
 yiness of this world. A state of so much vanity, 
 such low attainments, such frequent disappoint- 
 ments in the best pursuits; where there is such a 
 constant warfare, and yet comparatively so little 
 •victory; while it humbles the Christian, it also 
 excites his ardent breathings after God and hea- 
 ven, and makes him groan for deliverance.— 
 ' I find' (says the same pious man)' daily reason 
 
 * without me, and yet within me much more, to 
 
 * pant and long to be gone. Hei, liei milii, quia 
 ^ prolongatus est incolatus mens! 1 am grown ex- 
 
 * ceedingly restive to writing and speaking, yea, 
 *• almost to thinking, when I [consider] how clou- 
 
 * dy our clearest thoughts are: But, what else 
 ^ can we do till the daj-break, and the shadows 
 ' flee away } As one that lieth awake in the night 
 ' must be thinking, one thought that will likely 
 ' oftenest return (when by ail the other he findi. 
 
 * little relief) is,- — When ivill it be day?'* 
 
 O, my soul ! study and pray for more of this 
 divine temper! an humility that answers the low- 
 Dess of thy state. I desire to remember what I 
 once was, when a child of wrath, and to retain a 
 ronstant sense of what I still am.; a mass of folly 
 impurity and sin. To be proud of, or with, s,ucli 
 a heart is shameful stupidity. How often have i; 
 acted unworthy a man i ' So ignorant and foolish 
 
 * was Ij I was as a beast before thee.' But though 
 
 * This truly great man, who thought himself nei- 
 ther fit to speak nor write, took care, we are told, so 
 far as he could, that rivothing of his should remain. — . 
 It was, therefore, great injustice to publish sonis 
 things which hwc i'ppeaied uudcr hi.s naaae*. 
 
Chnstihe Christian'^s Master o . V^fT 
 
 I have been exceedingly vile, God has been ex- 
 ceedingly gracious. How kind, \\o\v tender, the- 
 course of his providence towards me! iiow many, 
 how great, hi;» salvations ! O, njy God, wiiat shall 
 I render r In heaven, I shall praise thee bet l^^er. I 
 shall there cast down my crown before the throne, 
 saying, *' Thou art wortiiy," not I: Grace, grace^ 
 will be my song for ever. In the mean time, 
 Lord make me humble, and take thy own wise„ 
 methods to keep me so. I would live and die 
 repenting. — Only grant me thy favour, and give 
 me to experience the truth of thy gracious pro- 
 mise, " that to tiiis man thou wilt look, and with 
 *» him thou wilt dwell, that is poor, and of a 
 " contrite spirit," to revive my heart, and cheer 
 wu/ spirit, under a consciousness of my own un- 
 worihiness. Be it unto thy servant, O Lord, ac- 
 cording to thy word ! 
 
 MEDITATION XVI. 
 
 Christ the Christianas Master, 
 
 Matt, xxiii. 8. — One is your Master, even Christo 
 
 Such veneration have some paid their teach- 
 ers, as to resign themselves absolutely to their 
 dictates, and follow them even with a slavery 
 of luidcrstanding. ft is said to have been the ad- 
 vice of Gaimliel, ' That the ignorant should get 
 ' themselves rabbles, that they might no longer 
 « doubt of any thing.' In the school of Fytha- 
 goras, his authority was absolute. Ipse dixity 
 " the master hath said it," put an end to all de- 
 bates among his disciples. 
 
 How much more reason has the Christian for 
 tk«' like subjccUon to hi$ great master, Jasua- 
 
1£8 MEDfTATIOff XVT. 
 
 Christ, who has all those qualifications that de- 
 mand reverence and- submission. Tiiej were 
 weak and fallible men, who often blundered in 
 the dark : [nor are the wisest and best of Chris- 
 tian teachers more worthy of an implicit faith.] 
 But he is <' a- teacher come from God,^^ fullj ac- 
 quainted with the Father's will, and with every 
 thing that concerns our salvation. He is infal- 
 lible in his doctrine, for he " received not the 
 " spirit by measure." He is '' the true and fait ii«- 
 *' ful witness" to the church cloathed with the 
 highest authority ; for the Father hath said> 
 <* This is my beloved Son, hear ye him." 
 
 O, my soul, resign- thyself to him as thy mas*- 
 ter. Thou mayest safely receive his dictates, and 
 shalt not be misled by them. This is what thy 
 profession, as a Christian, obliges thee to. Thou 
 wast in thy baptism placed at his feet as his 
 clisciple ; entered into his school. as a student, 
 to learn his doctrines and laws; and upon tliy. 
 fidelity herein thy everlasting welfare depends.— . 
 By my Christian profession I have virtually taken 
 him for my teacher, master, and Lord, and have 
 put- myself under his direction and government; 
 and so far only, as I am subject to him, am I 
 worthy the Christian name. Resign thyself, 
 therefore, Oniy soul, to his conduct without 
 reserve. An implicit faith and obedience herej 
 is thy duty, thy honour, and thy safety. 
 
 Own him as thy only master. He himself 
 requires this, for he hath said " one is your Mas- 
 " ter, even Christ." Hear him and him alone.— 
 Hear none in opposition to him, or to the neglect 
 of him. The office of otJier teachers is to help 
 me to understand the doctrine of Christ my mas- 
 ter, but not to dictate to me in his stead. He i«. 
 "^ the, author and fiuisher of our faith." His au^ 
 
Christ the Christianas Master. lS9i 
 
 thority must make antl bound ou?' creeds ; and 
 therefore we are to " look unto Jesus ;" looking 
 off from all others, when tiiey would set up an au- 
 tliority of their own, and iix our ejes only upon. 
 lliniv 
 
 0.wn him as thy master in all things. Though 
 tliou sJu)uldest not fully understand some of his 
 doctrines, let not that hinder thy assent to them. 
 The authority of this teacher is sufficient to de- 
 termine thy faith in whatever he has revealed as. 
 the object of it, with whatever difficulties it may 
 be attended. Whatever he hatli said, acquiesce 
 ifl, witkout cavilling or dispute. 
 / 
 
 But do not pretend to be " wise above what 
 " is written," nor to know and believe farther 
 than he has revealed. As he has given pastors 
 and teachers for the perfecting of the saints, for 
 the edifying of the body of Ciirist, thankfully^ 
 receive them, and be subject to them» in obe- 
 dience to him, while they act in his name, and: 
 pursue the great ends of their office, [in the 
 way he has^ enjoined ; but no farther; for he 
 hath bidden us to " call no man Father or Mas- 
 ter upon earth, and charged us not to. receive 
 for doctrines the commandments of men."] 
 
 Submit to him in all his prescriptions and? 
 kws. The Bible contains the Christian's insti- 
 tutes : the New Testament particularly is his. 
 book of lessons. Endeavour, O my soul, to. 
 learn them; all of them ; and to learn them, 
 more perfectly. As they refer to practice, and 
 are designed to govern both the heart and life, 
 8,tudy and apply them for that purpose. Bring 
 thy thoughts, affections and desires, thy words 
 and thy actions, to the standard of the gospklj-; 
 sutoitting tJbcHi ta its correction in all things* 
 
130* MEDITATION XVJ.. 
 
 A text of scripture, opposing this or that practicCj, 
 er enjoi'^ing this or the other duty, should be 
 of the same autlioritj with a Christian, as a 
 statute of the realm v,'ith a lawyer, and should 
 in like manner be pleaded by Christians with 
 one another. 
 
 O, my God, grant me this true Cliristiun tem- 
 per, Influence my mind to this reverence and 
 absolute submission which is due to my great masi- 
 ter! May his word evec be with me reason 
 enough for my faith and practice! May his will 
 controul and govern me in all things! I would 
 deny myself, because he hath enjoined it. I would 
 crucify the flesh with its atfections and lusts: I 
 would cut off the right hand and pluck out the 
 right eye, because he hath made it to be my duty, 
 and necessary to my salvation. I would learn of 
 him to be " meek and lowly in heart; to-^ove my 
 <« enemies, bless them that curse me, do good 
 *' to them that hate me, and pray for them that 
 ** despiteful ly use me.*' This is the doctrine 
 and law of my great master ; 0, for a heart 
 more filled with love and loyalty to him! Help. 
 me, Lord, to sit at his feet, receiving his com- 
 mauds and waiting for his salvation. 
 
 MEDITATION XVII. 
 
 On resolute virtue, 
 
 1 Cor* XV. 58. Be ye stedfast, unmoveahle — irt 
 tfie work of the Lord, 
 
 This is no easy or very common attainment, 
 but it is a highly important one, and I would be 
 earnestly seeking after it. Lord assist and suc- 
 ceed, me hereia ! Let nothing divert me ffon^ 
 
'On resolute virtue. K SI 
 
 'the path of duty, or interrupt me in the prose- 
 cution of it, but help me to hold on my vvay, 
 through all discouragements, and sacrifice every 
 thing to a good conscience. 
 
 In order to acquire stedfastness in religion it 
 is necessary that I be well informed concern- 
 ing the duties of it. If I be ignorant or doubting, 
 not having '' inoved what is that good and ac- 
 " ceptable and perfect will of God," I shall be 
 tossed to and fro with every wind of temptation, 
 and may become a captive to the humouis^ 
 fancies and follies of men. [Let me therefore 
 -seek to " be wise and understanding what the 
 <' will of the Lord is," and for this purpose di- 
 ligently consult his written word.] 
 
 In order to be stedfast and unmoveable, 1 
 must be willing to undergo not only the censure 
 of the unthinking part of mankind, but that of 
 the more serious, and even of some of my 
 Christian friends. Perhaps I must sometimes 
 stand alone, in what appears to me the path of 
 duty. In which case I would consider, that the 
 sentiments and examples even of good men are 
 not my rule, as the best are liable to err. It is 
 a poor argument for any opinion or practice : 
 ' That it is maintained by such and such persons, 
 * and they are very good men :' this may be 
 true, and yet he that implicitly follows them, 
 may plunge himself into error aiid sin. If a 
 %vise and good man comes to me with a tempta- 
 tion to what my conscience condemns as evil, I 
 must say, as our Lord did to Peter, " Get thee 
 << behind me Satan." 
 
 I must be mortified to human applause, and 
 "treat the opinions of others concerning me with 
 c^jiitempt, m comparison with the approbation 
 
'13S TfEDlTATIOV XVI. 
 
 of God and my own conscience. Esteeming it 
 <' a small matter to be judge of any man's 
 ** judgment," 1 must seek " the honour that 
 " Cometh from <jod only." The breath that 
 endeavours to blast me, and that which extols 
 me, will both be shortly stopped, and neither 
 can affect my future state ; they should not, 
 therefore, divert me from my present duty. ' He 
 « is not just' (says Seneca) * that will not do 
 'justice without praise; but he is a righteous 
 "^ man who does it when so doing is made infa- 
 ' mous : and he is a wise man who is pleased 
 ' with an ill name that is well gotten.' — May I 
 always consider that every man standeth oi* 
 falleth to his own master, and accordingly keep 
 my eye to my great master's applause ; saying 
 ■^' Lord, what wilt thou have me to do ?" 
 
 In order to be immoveable I must get the 
 world under my feet: I must be " crucified to 
 the world, and the world to me," looking down 
 upon present things with contempt, as scarcely 
 worth a solicitous thought; accounting no in- 
 terest essentially important, but what respects 
 another world. 0, may it be thus with me ! May 
 I live in the constant view of eternity, as just 
 ready to take place; then shall I be prepared to 
 suffer the loss of all things here rather than de- 
 viate from the path of duty. 
 
 Finally; in order to be kept stedfast and im- 
 moveable in the work of the Lord, I must not 
 only endeavour to invigorate my res-olution by 
 proper considerations and serious reflections, 
 but I must also often look up to heaven for help, 
 and continually wait on God for the supply of 
 !us spirit, for the renewing of my strength ; 
 remembering that without this, " the youths 
 <• shall faint and be weary, and the young mefl 
 
On Death. 13S 
 
 « snail utterly fall ;'' whereas it is promised that 
 " they that wait on the Lord shall renew their 
 << strength; shall mount up as on the wings of 
 " eagles, shall run and not be weary, shall walk 
 << and not faint." 
 
 O, my God ! as thou hast called me to ihf 
 kingdom and glory by Jesus Christ, " make me 
 " perfect, stablish, strengtlien and settle me."— 
 Help me to add to my faith virtue, that I may 
 act with suitable firmness and fortitude in 
 my Christian profession 5 so that whatever tribu- 
 lations, reproaches or persecutions, I may meet 
 with in it, I may be able to say, — " None of 
 " these things move me, neitlier count I my 
 <« life dear unto me so that I may finish my 
 " course with joy." May I fear nothing but 
 SIN, and against that do thou defend me by thy 
 grace, and amidst all the assaults of my spiritual 
 enemies, the allurements of professed friends, the 
 smiles and the frowns of the world, may I hold on 
 my way, and " be kept by thy mighty powei'j 
 through faith unto salvation." 
 
 MEDITATION XVHI. 
 
 On Death, 
 
 Heb. ix. 27. It is appointed unto men once to die* 
 
 What death is, ray senses in a great measure 
 inform me. It is a dissolution of the union be- 
 tween the soul and the body. This the scripture 
 confirms. Eccles. xii. 7. " Then shal) the dust 
 " return to the earth as it was, and the spirit to 
 « God that gave it." Its consequences with res- 
 pect to the body are, — the privation of life, sense 
 
154 MEDITATION XVIII. 
 
 and motion : it takes down the earthly taberna- 
 cle, and leaves it a cold, lifeless, loathsome car- 
 case, to be buried out of sight, and to lie rotting 
 in the dust. Such is the change that death will 
 shortly produce in this body of mine, which is 
 fearfully and wonderfully made, and which 1 am 
 apt to pamper so much. At death I shall use its 
 members and organs no more: 1 shall see with 
 these eyes, hear with these ears, speak with this 
 tongue, no more for ever; nor any more enjoy 
 the pleasures, or taste the gratifications of the 
 present state. Post mortem nulla voluntas. " Af- 
 ter death there is no pleasure." Nor shall I at 
 death quit the body only, but this world and all 
 things in it. I shall then go hence and no more 
 see or be seen. As Hezekiah said, " I shall be- 
 " hold man no more, nor any of the inhabitants of 
 <' the world," nor shall I be concerned with any 
 thing in it. My business, my possessions, my 
 friends, must all be left behind. All my employ- 
 ments, civil and religious, will be at an end, and I 
 shall '• know nothing of all that is done under the 
 <« sun." 
 
 And as at death I must leave this world, so I 
 shall enter upon another, a new and an unknown 
 state. Death carries us from a world of bodies to 
 a world of spirits, changes the manner of our act- 
 ing and the objects of our enjoyment. And as 
 that is a new state, so it is an unchangeable and 
 eternal one. My condition \w'\\\ be then fixed in 
 happiness or woe, according as my character has 
 been here, and that for ever. O, my soul ! how 
 awful a thing is dying ! How surprising the change 
 which death will make, and how much does it de- 
 mand my serious thoughts and care ! 
 
 This great change is absolutely unavoidable, 
 for it is appointed lo men, i. e. to all men, onc« to 
 
On Death. 13d 
 
 die. Had not man sinned, he vvauld have beea 
 immortal; but sin has brought the curse of mor- 
 tality upon the whole world. " In Adam all die." 
 The grave is *' the house appointed for all Uie 
 ** living." I need no arguments to convince me 
 of this, as my own observation and my senses 
 convince me of this truth. 1 see one generation 
 passeth away, as another cometh, and thus it has 
 been from the beginning. »• Our fathers, where 
 " are they?" Gone fur ever off the stage! The 
 places that once knew them, know them no more. 
 -—How many of my relations and acquaintance, 
 within the compass of a few years, are gone the 
 way by which they shall not return ! Should I 
 search the parish register, it is not likely that I 
 should find one of those now alive whose names 
 were entered a hundred years ago, and very few 
 at the distance of fourscore. Were I to look 
 through the kingdom, yea, through the whole 
 earth, and ask what are become of its inhabitants, 
 who at that period were acting their parts on the 
 stage of life, I should find they were all, exceptin 
 a few individuals, swept away into eternity, an 
 most of them totally forgotten. 
 
 Nor is it only certain that I must follow 
 them, but that very soon. Though I should 
 attain to the years of my fathers, death cannot 
 be a great way off. " Man that is born of a 
 woman is of few days;" human life is justly 
 compared to *' a vapour which appeareth for a 
 " little while and then vanisheth away."— 
 Nor have I any rational ground to expect that 
 my life will be protra<;ted to a longer period 
 than that of others. Death is hastening on a 
 pace, and how constant, how quick the motion ! 
 << My days" (as Job speaks) " are swifter than 
 << a post, they flee away as a . shadow." How 
 many of them are already gone ! how few in all 
 
136 MEDITATION XVm* 
 
 probability yet remain ! The summons of deatk 
 may be to me as sudden as I know it has been 
 to many others, and tlie sentejice passed on the 
 rich fool in the parable, who presumed on the 
 enjoyment of goods laid up for many years^ 
 may, for aught 1 know, be gone forth against 
 me, <' this night shall thy soul be required of 
 *» thee." O, how startling a message ! how 
 amazing a disappointment ! May this never be 
 my case ; but let me watch and pray always, so 
 that '« that day may not come upon me un- 
 wares," or find me unprepared to obey the 
 summons. My soul, <• boast not thyself of to- 
 morrow, since thou knowest not what a day or 
 a night may bring forth." Since death is so cer- 
 tain and so near, let me realize it to my mind, 
 and often represent it to myself. Think what 
 "will be thy sensations and thy views, when thou 
 shalt find thyself in the arms of death ; a cold 
 sweat bedewing thy languishing body, thy breath 
 and pulse faultering, and thy soul taking its flight 
 into an unknown region. Then place thyself 
 among the dead, the slain that lie in the grave, 
 where thy flesh must see corruption. Thus, by 
 realizing death, learn to *• die daily." 
 
 Let me also remember that it is appointed to 
 xnen but once to die. " If a man die, shall he 
 *' live again r" No : " he lieth down and riseth 
 '* not till the heavens be no more." Thou hast, 
 O my soul, but one cast for eternity. There is 
 no Tabula post naufrogium ; no plank on which 
 to swim to shore, if thou art ship-wrecked. No 
 return to life ; no work in the grave; no repen-, 
 tance after death. " Now is the accepted time, 
 *' now is the day of salvation." Therefore 
 •• whatsoever thy hand findeth thee to do, do it 
 <♦ with all thy might." Now or never. 
 
[ isr 3 
 
 MEDITATION XIX. 
 
 On Death — Continued^ 
 
 And now, O my soul, review this momentous 
 subject and receive instruction. Must 1 die, 
 and that soon? Must this body be reduced to 
 dust ? Let me learn to esteem it as a fading, 
 perishing thing. " The eartlily house of thig 
 " tabernacle," (says the apostle) " shall be dis- 
 " solved ;" or taken down ; pulled to pieces ; 
 alluding to tlie taking down the Jewish ta- 
 bernacle, in order to its removal, when the 
 curtains were folded up, the boards and all the 
 several parts were separated. This I shall 
 shortly experience in my own frame. Death draws 
 the pins of the fleshly tabernacle, and then the 
 whole falls to pieces. The curious machine of 
 the body will then be broken. Its symmetry 
 and beauty, which are the idol of vain minds, 
 will then be utterly destroyed. Why then so 
 much ado about it ? Why so much care and 
 anxiety in adorning and pampering a poor cor- 
 ruptible carcase.^ The scripture calls it a " vile 
 " body," and so death will make it. Let me 
 learn then to moderate my affections to it, and 
 not be greatly concerned about " what I shall 
 " eat or drink, or wherewith I shall be clothed. '*~ 
 
 Must I die, and leave tliis body rotting in- 
 the grave? How little account should 1 make 
 of these enjoyments which are confined to the 
 body, and which entirely depend upon its preca- 
 rious life. When Soliynion had consigned all 
 mankind to the dust, he repeats the main argu- 
 ment <if his book — »' Vanity of vanities, saitlt- 
 ** the prea her, all is vanity." And indeed, 
 whatever value there mav be in any earthly ob- - 
 
 N 2 
 
138 MEDITATION XIX. 
 
 jects in themselves, they must needs be vanitj to 
 dj^ing creatures, who must part with them all. — 
 The whole circle of fleshly gratifications are but 
 temporary conveniences far a perishing body, 
 which must all perish with it. O, my soul, look 
 from the grave upon the pleasures of the deluded 
 sensualist, and say. What are they ? Never 
 ehuse that for thy happiness which termioates in 
 death. Were the things of this life a thousand 
 times more valuable than they are, what will they 
 be to ME, when I am just ready to depart, and 
 leave them all behind me ? Why should I be so 
 fond of what I cannot long enjoy, and may at 
 any moment be deprived of forever ? Why 
 should I pursue a shadow that is flying from me ? 
 Our Lord calls present things " another man's,'^ 
 and distinguishes them from what is " our own.'*^ 
 Luke xvi. 12. Upon which the Psalmist's words 
 are a comment. Psal. xliv. 16. " Be not afraid," or 
 disturbed, *' when one is made rich, and the glory 
 '' of his house is encreased ; for, when he dieth, 
 <^ he shall carry nothing away : No, he leaves 
 « his wealth to others." O, may I chiefly value 
 my own things ; " the true riches," and use this 
 world as one that is leaving it. 
 
 Must I die, and enter upon another, and a new 
 and different state ? Let me now acquaint myself 
 ■with that state, and abstract myself from the body 
 and the things of this life, as much as I can, and 
 thus begin to live that life, which is most suited to 
 my rational nature. Were the present my only ex- 
 istence, there would be some reason for the epi- 
 cure's language, " Let us eat and drink, for to- 
 morrow we die." They who expect no other life, 
 may well make the best of this. But that is not 
 my case: T believe in a world to come, where 
 flesh and blood can have no place, and wliere con- 
 sequently the pleasures of lieih and sense caQ- 
 
On Death y-^ Continued. 139* 
 
 not be any longer enjoyed; but all the happi- 
 ness of it will be pure and spiritual. How wretch- 
 ed then shall 1 be, if I can reli4> no pleasure* 
 but those which are derived through my bodily 
 senses. 
 
 Must I die and that Iwit once? Endeavour, O 
 my soul, to make sure work for eternity, that I 
 may die well. An error here is fatal, and can ne- 
 ver be corrected. It was a good answer to one 
 who asked, Why the Lacedemonians were so 
 slow in pronouncing capital judgment? " Be- 
 ** cause a mistake in the case is incorrigible." — • 
 "When the sentence of death is executed it can- 
 not be reversed: my state is then determined for 
 ever. Help me, therefore, O my God, to secure 
 the main point ! to get ready for death, that 1 may 
 die with safety and comfort! 
 
 What cause have I for censure and self-re- 
 proach, that I have so much indulged my bodily 
 appetites in the pleasures of a brute! that I have 
 pursued with so much eagerness this perishing 
 world : a world that I am just dying out of! — that 
 I have talked and acted like one that dreams of 
 an eartlily immortality. Lord, pardon my folly 
 and stupidity, and teach me '• so to number my- 
 ** days as to apply my heart unto wisdom." 
 
 O, my soul ! immediately change thy course, 
 and act more consistently with thy condition in 
 the present world, and thy belief of that which 
 is to come. Particularly resolve to " mortify the 
 " flesh with the lusts thereof." This is neces- 
 sary to fit thee for the happiness of the unbodied 
 state. Jiustin supposed, that such as die witli 
 sensual desires un mortified, retain them in the 
 other world, and feel the uneasiness of them 
 vhere they caunot be gratified. This will not 
 
t4Q MEDITATION XIX, 
 
 be the case with holy souls ; for, when the fleshly 
 house is pulled down, the leprosy of sin will be 
 perfectly cured. But without some progress ia 
 mortification, no heaven can be expected; '* the 
 " pure in heart only shall see God." 
 
 I would also resolve to esteem this world suit- 
 ably to my condition in it, considering myself as a 
 stranger and passenger, who must shortly leave 
 it. When Chrysostom was banished, and his 
 friend Siriacuse, in a letter lamented his case, 
 he wrote back to him thus: * You now begin 
 ' to bewail my banishment, but I have done so 
 
 < for a long time ; for since I knew that heaven. 
 
 < was my country, 1 have esteemed the whole 
 
 < earth but as a place of exile : Constantinople, 
 
 < from vvhence I am expelled, is as far from Pa- 
 
 < radise as the desert they have sent me to.' Thu^ 
 it is with me ; I am here an exile, far from home. 
 O, my soul ! look to thy own country. " Set thy 
 " affections on things above, and not on things 
 '' upon earth. Having food and raiment, there- 
 ^< with be content. Never seek great things 
 " for thyself here,, where there is no abiding. If 
 " riches encrease set not thy heart upon them. 
 " Buy as if thou possessedst not, and use the 
 '« world as not abusing it, since the fashion of the 
 <^ world passeth away." 
 
 I would resolvp and endeavour to have a meet- 
 ness for the other world, and to be conversant 
 with it; often ascending thither in my thoughts 
 and desires; following my departed friends in 
 my meditations, and trying to join them in sing- 
 ing thn songs ofZion. It will render the thoughts 
 of d:^Hth easy to me to reflect. That I am going to 
 a wor.'d ind a work that 1 in some measure know: 
 and, wiHi *)\e dying inartvr. ' That thaioh I 
 ^ change my place, )et not my compaijy/ — I 
 
On Death f — Continued, 141 
 
 would transact all my affairs, civil and religious, 
 with a reference to my dying hour, and ask my- 
 self, How this and that will look when I come to 
 die? 
 
 Lastly, I resolve by the grace of God, to has- 
 ten my preparation for that solemn period, that I 
 may be able to say, as my Lord and Master did, 
 when it arrives, *' Father I have glorified thee on 
 " earth ; I have finished the work thou gavest me 
 to do." I would leave nothing undone that is ne- 
 cessary to be done, but would do it speedily, lest 
 that day come upon me unawares; and not in- 
 dulge in any thing which would make a death-bed 
 uneasy. 
 
 Such are my purposes and resolutions. And 
 now, O my God, I turn myself to thee. I want 
 wisdom, courage, resolution and zeal, for the 
 work before me. To thee I seek for those sup- 
 plies of grace which I need. O Lord, I beseech 
 thee impart them to me. Raise me above this 
 animal life. Help me to regulate and govern my 
 passions ; to overcome my carnal inclinaiions, 
 and to resist the allurements of corporeal objects. 
 Lord strengthen my faith ; enable me to look be- 
 yond this inch of time, and give me realizing 
 views of eternity* O, that 1 may now be in ear- 
 Best, and trifle no more in th« concerns of my 
 soul ! May I now wisely redeem my time, and 
 improve my talents, as becomes a dying crea- 
 ture ! Lord help me by thy grace. To thee I 
 resign myseU : On thee I depend. Be thou with 
 me in every scene of life, and when I come 
 to " walk through the valley of the shadow of 
 •* death, let thy rod and thy staff comfort me.'^ 
 
[ 14£ ] 
 MEDITATION XX. 
 
 On the IMMORTALITY of the soui« 
 
 EccLEs. xii. 7. — Then shall the dust return to the' 
 earth, as it urns, and the spirit shall returm 
 to God who gave it* 
 
 This plainly implies, that the soul doth not die- 
 with the body. Let me consider the evidence of 
 this doctrine. The arguments which I have found 
 to have the greatest weight are these. 
 
 The soul hath nothing in its own nature that 
 tends to a dissolution; being a pure, spiritual im* 
 material substance. — Its excellence and dignity 
 is also an argument for its immortality. VV^e 
 know indeed very little of ourselves; but I clear- 
 ly perceive that I am not mere body, and feel in 
 myself a principle distinct from matter and supe- 
 rior to sense. How noble a power is that of the 
 understandings which can reason, reflect, and car- 
 ry on a long chain of thought : can survey the 
 whole creation, and contemplate the glorious au- 
 thor of all. — The Will is another excellent facul- 
 ty, which is the principle of liberty, which can 
 chuse or refuse, and can control the most impetu- 
 ous inclinations of the sensitive appetite. — The 
 conscience and the memory also are wonderful 
 powers of the human soul. Consider man with 
 all these mental endowments, together with his 
 views, desires and hopes of futurity; and how 
 admirable a creature doth he appear. And can 
 we reasonably imagine such a creature made on- 
 ly for a day, and to exist only during the life, of 
 the body ? 
 
 M&w much of our short time on earth is spent 
 
^n the immortality of Oie Soiil. 14S 
 
 in infancy, when we can relish little but the ani- 
 mal life ? Mow much is afterwards passed away 
 in childish toys ? How long it is before we un- 
 derstand what it is to be men ; and how much 
 linger it often is before we know what it is to 
 be Christians ? We are almost ready to leave 
 the world, ere we rightly apprehend our errand 
 into it. Can we then suppose that we are de- 
 signed for no after existence ? Is it consistent 
 with the wisdom and goodness of God, to frame 
 so excellent a creature to lake a few turns upon 
 the stage of the world ; to taste of its vanity 
 and curse ; to view some scenes of joy and sor- 
 row ; to laugh and weep for a while, and then 
 pass away and be no more ? To suppose that he 
 should be furnished with such powers and en- 
 dowments only for this, were (as one observes) 
 ' just as if a person should be clothed in scarlet 
 
 * to go to plow, or instructed in arts and sciences 
 
 * only to attend a herd of swine.' From the 
 excellent capacities of the rational spirit, it is 
 most reasonable to infer, that it is made for im- 
 mortality. 
 
 Accordingly, all mankind have discovered an 
 apprehension of a future state. The books of 
 the ancient philosophers, both Greeks and Ro- 
 mans, are full of it. And the wiser and better 
 any part of mankind have been, the more lively 
 their sense of immortality, and the more vigor- 
 ous their desires after it. And can we think God 
 v/ill frustrate the expectations of his creatures } 
 
 T may further argue the certainty of another 
 state from the justice of God. Rewards and pun- 
 ishments are the sanctions of the divine law.— 
 A righteous God will surely make a distinction 
 " between them that serve him and them that 
 ^' serve him not." But this is far from being 
 
J 44 MEDITATION XX. 
 
 done in the presenf world. There is (as So1o» 
 moil observes) " a just man that perisheth in his 
 ** righteousness, and there is a wicked man that 
 " prolongeth his life in his wickedness." The 
 natural interence from which is, that there is a 
 future state of retribution. 
 
 But I, as a Christian, have more decisive evi- 
 dence of this truth. It confirms m)' belief of the 
 Immortality of the soul, that the son of God 
 thought not his own 'jrecious blood too great a 
 price for its redemption. To suppose that in all 
 his labours and sutterings he had no object beyond 
 this life of vanity, would be to blaspheme my Re- 
 deemer. If in this life only we had hope, Christ 
 died in vain, and the work of redemption is a 
 jest. — But my Bible puts this matter out of all 
 doubt. Here I am expressly told that when the 
 body. returns to the earth, " the spirit returns to 
 God that gave it." Christ, the faithful witness, 
 bids us " not fear them that kill the body, but 
 arc not able to kill the soul," and the dead who 
 die in the Lord are pronounced blessed. — Nor do 
 v/e v/ant v;hat may be called a sensible evidence 
 of a future state of existence. The scriptures 
 afford instances of departed spirits returning back 
 again into our world, as that of the Shunamite's 
 son, Jairus's daughter, the son of the widow, and 
 Lazarus. I read also of the appearing of Moses 
 and EUas with Christ at his transfiguration.— 
 Here, my soul, is sufficient proof of thy immor- 
 tality ; let it establish thee in the belief of it. 
 
 How grateful should this doctrine of immor- 
 tality be tome! Did this life limit my duration 
 and bound my hopes, I might justly take up the 
 Psalmist's complaint, " how short my time is ! 
 ** wherefore hast thou made all men in vainf" Our 
 
On the immorfatiiy of the soul, 145 
 
 duration here hardly deserves to be called life^ 
 for in the midst of life we are in death. As it is 
 short, so it is often " full of trouble." How little 
 *' is here to be attained worthy the name of hap- 
 piness ! If I taste of any enjoyment that is agree- 
 able, it hath such a mixture of bitter ingredients, 
 that it is hard to say whether good or the evil bB 
 most predominant. Or, if I find some little rest, 
 something that looks like happiness, how transient^ 
 how changeable, hoVv short-lived ! If I have a few 
 bright days, presently the clouds gather again, 
 and my horizon is filled with darkness. If to- 
 day I put off my sackcloth and gird me with 
 gladness to-morrow tlie sable gal'b is put on 
 again, and thus tears and joy mutually succeed 
 each other. 
 
 How vain, how wretched a creatiire should I 
 be, had 1 no future prospect ! How cruel and 
 inhuman are the attempts of those who would 
 deprive me of it, who endeavor to degrade 
 their own species, and set them upon a level 
 vith the beasts that perish ! " 0, my soul ! 
 *« come not thou into their secret." Resolve 
 never to quit a doctrine that is the great support 
 and dignity of thy nature. Were it only 
 probable, no wise man would willingly part with 
 it. This doctrine affords a noble relief against 
 the fear of death. To die is not to lose thy 
 being ; it is to be set at liberty from thy bonds 
 and fetters ; to be discharged from thy prison, 
 and properly to live. The grave is the passage 
 to immortality. So that in the view of it, we 
 should not " sorrow as those that have no hope" 
 beyond it. \Ve should represent death to our- 
 selves not as a destructive enemy, but as a 
 friend, doing us the kindest office. Pythag^oras^Q 
 fancy of the transmigration of souls, passing at 
 o 
 
146 MEorrATioN xx; 
 
 death into other bodies, and so enjoying life 
 again, made his disciples fearless of dving; but 
 here is a firmer ground of courage and comfort. 
 We have not only another, but a better life in 
 view, and a surer evidence of it. Let me then 
 learn to think of death with calmness and com- 
 posure. I need not, I ought not, " through 
 fear of death to be all my life time subject to 
 bondage.'" ' Death' (as another philosopher says) 
 
 * is only terrible to those who, with life, lose 
 
 * their all.' 
 
 The comfort of this doctrine, however, is 
 limited. A future existence speaks not conso- 
 lation to all. It is like the pillar of fire and 
 cloud, that was light to the Israelites, but dark- 
 ness to the Egyptians. To the ungodly, who 
 have their hope and happiness in this life only 
 it is " the savour ot death." It would be melan- 
 choly enough were death only to put an end 
 to their present gratifications : to have all Uieir 
 pleasing imaginations at once destroyed, and to be 
 torn away from all their dear enjoyments for 
 ever. But this is not the worst. " After death 
 ** there is a judgment," and verily there is a 
 reward for the wicked as well as for the righ- 
 teous. When the rich man in the parable died, 
 he was not only deprived of his purple and fin^ 
 linen and sumptuous fare, but he is represen- 
 ted as " lifting up his eyes in hell, and as being 
 " tormented in flames." And thus it will be 
 with all who, like him, believe not Moses and 
 the prophets, and who spend their time in the 
 pursuit of worldly pleasure. Death is to them 
 •' the king of terrors." Let me then carefully shun 
 that course of life which would render the pros- 
 pect of futurity so terrible. 
 
[ 147 J 
 MEDITATION XXI. 
 
 On the IMMORTALITY of the soul, — continued. 
 
 Since the soul is immortal, let me learn to 
 Yalue things by their reference to immortality.— 
 The present subject affords a sure rule to diiect 
 me wlutt to chuse anil prefer. It is plain, the 
 things which are confined to my present state and 
 situation can be of but little account compared 
 with eternity. Seneca^ contemplating the great- 
 ness and beauty of tliose orbs of light above, cast* 
 down his eyes to find out the earth, hardly visi- 
 ble at that distance, and breaks forth into a piulo- 
 sophical exclamation : ' Is it to this that the 
 ' great designs and vast desires of men are con- 
 
 * fined ? [s it for this that there is such distur- 
 ' bance of nations, wars and shedding of blood ?— • 
 ' the folly, O the fury of deceived man ! to im- 
 
 * agine great kingdoms in the compass of aa 
 ' atom ! to raise armies to divide a point of earth 
 
 * with their swords ! It is just as if the ants should 
 
 * conceive a field to be several kingdoms, and 
 
 * fiercely contend to enlarge their borders, and 
 « celebrate a triumph in gaining a foot of earth as 
 ' a new province to their empire.' 
 
 Earthly things are so little and mean, compar- 
 ed with the tilings of the other world, that they 
 scarcely deserve a thought, especially when the 
 inequality of their duration is considered. Justly 
 therefore does the same philosopher observe, 
 
 * It would not be worth while for a man to be 
 < born and live, did he not study heavenly things. 
 
 * How contemptible a thing is that which we call 
 ' MAN, unless he raise himself above earthly and 
 
 * bodily enjoyments !' O my soul ! compare thy 
 present with tiiy futuic existence 3 and never caU 
 
14S MEDITATION XXI. 
 
 any thing great or good that reaches no further 
 than this moment of time ; that will not accompa- 
 ny thee beyond ti.': grave, and has no connection 
 With immortality. *' We look not (says the apos- 
 tle) ♦^ at the things which are seen, but at the 
 ** things which are not seen ;" and the reason he 
 gives was, that the one are only temporal, but 
 t^^e other etermiL O may I always be aftected to 
 this world and that which is to come, according 
 fo their real value, and their importaiiee to my- 
 seif. This is a point of the greatest wisdom ; a 
 mistake in which is the main cause of ruin to 
 those that perish. ' Nothing is more characterise 
 tic of a fool than to he transported with trifles. 
 A rational dominion over ones self must be main- 
 tained, that we never be so affected with any 
 thing, but the object may warrant it. Conse- 
 quently we shall rarely meet with any tempo- 
 ral concerns that ought greatly to move us, 
 both for tlie littleness of sueh things themselves, 
 and that we have such unspeakably greater in 
 view. How contemptible should we look upon 
 that empty vanity of being rich. The pursuit 
 of so despicable a trifle, with violent and per- 
 emptory desires, so as thereby to suffer a diver- 
 sion from our designs, for another world, is to 
 make our eternal hopes less than nothing. — 
 And with the like neglect should all sensual 
 pleasures, secular honours, dignities, &c. be 
 treated. We are to manifest it to all, by a uni- 
 form course of action, that we are strangers and 
 pilgrims on the earth, and declare plainly that 
 we are seeking a better country. That lofty 
 soul which bears about with it the apprehension 
 of being made for an everlasting state, so ear- 
 nestly attends to it, that it is condescension if it 
 allow itself to take notice of what mortals are 
 doing in their grand negotiations here below. 
 
The immortality of the soul — continued. 149 
 
 < fVe of this academy (said the pliilosopher to the 
 
 * jealous tyrant) are not at leisure to mind so 
 
 * mean things, (viz, as the concerns of his court) 
 
 * we liave something else to do than to talk, of 
 « you.' With how much more reason may the 
 ' Christian say this, who sees this world vanish- 
 ' ing away, and the other, with its everlasting 
 ' concerns, even now i*eady to take place.** O 
 may the affairs of immortality thus fill my mind, 
 and those of this moment of life shrink, and lie aa 
 dust at my f^eU lieniember ''' one thing is need- 
 " ful," and adopt the resolution of the pious mar- 
 tyr, who, when advised to take care of himself, re- 
 plied— ;S^o J it' i// of my BEST SELF 5 meaning the 
 iiwmortal. spirit. 
 
 But, O my soul, how hast thou forgotten thy- 
 self, and thy relation to eternity. How have the 
 vanities and amusements of this short moment 
 of being engrossed thy thoughts and cares. How 
 have I wasted, my affections upon dreams and sha- 
 dows, rejoicing and weeping over a clod of earth. 
 I cannot but sometimes think how the angels must 
 pity us when they look dov/n upon our laborious 
 and solicitous pursuits of such minute things. — 
 O. wretch that I am, to suft'er my mind to be so 
 much drawn down to this earth, that I can no 
 better extend my views into the regions of immor- 
 tality. Lord grant me that " faith which is the 
 substance of thina;s hoped for, and the evidence of 
 things not seen.'* I would henceforth live for 
 eternity. In order to which I resolve (Lord help 
 me by thy grace) to have my eye more constantly 
 fixed on the future world, and in all my designs^ 
 undertakings and actions, to maintain a constant 
 reference to it> I would esteem every thing as. 
 littlej yea, as nothing, comparatively, that is cal?. 
 
 * Howe's Vanity of man as mortaJU 
 2 
 
150 MEDITATION XXi. 
 
 culated only for the meridian of time, and would 
 chuse, prefer and pursue things as thejr stand re- 
 lated to eternity. 
 
 I resolve to be often returning my spirit before 
 hand to God that gave it, committing it to him to 
 keep it against that day, and dedicating it to him 
 in solemn devotion 5 delighting in him, conversing 
 with him, and refreshing myself with his presence, 
 that at my final return to him at death, 1 may not 
 go to a God to whom I have been a stranger. I 
 would resolve to get my heart formed for a bless- 
 ed immortality, by making it the business of my 
 life to cultivate my mind, and improve in tiiat 
 spirit and temper by which I shall be made meet 
 ior the happiness of the immortal state. Parti- 
 cularly by a weanedness from the body, a refined- 
 jiess from earth, a thorough purgation of sensual 
 affections, an aptitude to spiritual exercises, a 
 high complacency in God, a worshipping posture 
 of soul, formed to the veneration of the eternal 
 power, wisdom, holiness and goodness ; profound 
 iiumility and abnegation of self ; a prayerful, thank- 
 ful frame of spirit ; a large and universal love ; imi- 
 tating, as much as possible, the love of god ; a stea- 
 dy composure and serenity of temper, every way 
 Euited to the blissful region above, where nothing 
 but purity, devotedness to God, love, goodness, be- 
 nignity, order and peace shall have place forever. 
 
 O my God, the father of spirits, who hast form- 
 ed and fashioned them, and who hast the immedi- 
 ate government of them, visit this soul of mine, 
 and so enlighten, purify and sanctify me through- 
 out, as to fit me for thine embrace. Help me to 
 breathe after itnmortality ; to press forward tow- 
 ards it, and to long for admittance into it. Lord 
 assist me by thy grace, that I may be dying daily, 
 ftnd begin, while on earth, to live the life of hea- 
 
On the Resurrectio7i of the body, I5t 
 
 ven ; that so when I leave this poor dying world, J1| 
 I may be fully *'• meet for the inheritance of tli^' " *? 
 *• saints in light.'' 
 
 MEDITATION XXII. 
 
 On the RESURRECTION oftfie body, 
 
 Luke xiv. 14. Thou shall be recompensed at the 
 rgsarreciion of the just. 
 
 The important period here referred to is that 
 of the glorious appearing of Jesus Christ at the 
 last day. Tiie event here mentioned is the gene- 
 ral resurrection of the dead, and more particularly 
 of tlie saints, who are denominated *' the just" or 
 righteous, which is their distinguishing character. 
 The proper meaning of the word Resurrection 
 (Anastasis,) is rising again ^ which can only be 
 of that which fell, viz. the body ; which is often 
 expressly mentioned. Thus, 7^(;7Ji. vii. 11. "" He 
 <« shall quicken our mortal body 5" that is, make it 
 to live again. 
 
 As I expect then to have a body, so I expect 
 
 the same body : that to which my soul is now uni- 
 ted. What constitutes the same body we cannot 
 be certain, and therefore can have no deternunate 
 faith. Its sameness does not consist in having 
 just the same numerical particles of matter that it 
 ever had, for they are continually changing : nor 
 all the same that were laid in the grave. It is 
 sufficient tliat such particles are raised as to make 
 up the integrant or necessary parts of the body. 
 
 There have been various liypotheses on thi^ sub- 
 
 ■ ject. which I consider as curious speculations, not 
 
 &d matters of f&ith. I would not pretend to bo 
 
152 MEDITATION XXH. 
 
 wise above what is written. As this doctrine de- 
 pends entirely upon revelation, 1 will confine my- 
 self in all my reasoning within its limits. Itls 
 enough for me to know that I shall have a body 
 in some respects the same. This the scripture: 
 sufficiently intimates. And further, that this 
 body and this soul shall be again united in the 
 same pei-son, and the union shall be dissolved no 
 more. <« The children of the resurrection," I 
 am told, " neither marry nor are given in mar- 
 '« riage, neither can they die any more, but are 
 *< as the angels of God," 
 
 Let me more particularly notice the properties. 
 of the resurrection body. I am assured it will not 
 be such as it is at present, but far. more excellent 5, 
 fur it will undergo a very important change.— 
 " Flesh and blood," says the apostle, " cannot 
 ** inherit the. kingdom of God,— but we shall be 
 " changed in a moment, in the twinkling of an 
 *• eye." What that change will be, the apostle 
 there tells us, 1 Cor. xv. 35' — 45. where he brings 
 in the philosophic infidel, proposing his objection. 
 *' But some will say, How are the dead raised up,. 
 ^* and with what bodies do they come .^" He an- 
 swers- the scoffer with a due severity, — "Thou 
 « fool," &c. q. d. Thou thinkest to baffle a doc- 
 trine that stands upon a sure foundation, by an 
 objection that may be solved by a familiar instance 
 which every one is acquainted with. Dost not 
 thou know, " that v/hich thou sowest in the field 
 ** is not quickened except it die ? Suppose e. g. it 
 '* be wheat or any other grain," it must be dissol- 
 ved in the earth before it springs up ; and then 
 " God giveth it aJ^ody," a stalk and an ear, " as. 
 ^' it hath pleastid him, but to every seed its own 
 " body. So also is the resurrection of the dead." 
 
 \Yhcre it seems to be implied, that our pre- 
 
On the Resurrection of the body, 153c 
 
 s«nt bodv is a kind of seed of the resurrcctioD bo- 
 dy, out of which it springs* So that is in some 
 respects the same with the body that is at death 
 laid in the grave. Yet it undergoes a considerable 
 change ; as is the case with the seed cast into the 
 ground, whether it be wheat or any other sort of 
 grain. It is sown mere grain^ but when it springs- 
 \ip, it wears a different appearance. Thus will 
 the body, though, iu fact, the saino, be greatly 
 changed. 
 
 " It is sown in corruption." It is a dying, per- 
 ishing thing, having the principles of death and 
 corruption in it. But " it shall be raised in incor- 
 ** ruption," having no principle of death remain- 
 ing. '< It is sown in dishonour." It is a" vile 
 body:" a body of humiliation, suited to the pre- 
 sent lapsed state of the soul : subject to pains, 
 and weakness, and often humbled by deiornnty ; 
 and no sooner de&erted by the vital principle thaa, 
 it becomes a loathsome carcase, only fit to be bu- 
 ried out of sight. But " it is raised in glory." 
 At the resurrection the righteous shall " shine 
 *< forth as the sun in the kingdom of their fa- 
 <« ther." Christ shall transforln the vile body, 
 when he raiseth it again, " into a likeness to his. 
 <' own glorious body." And what the glory of that 
 is, we may learn in some measuie from its appear- 
 ance on the mount of transfiguration, when " his. 
 « face shined as the sun, and his raiment was. 
 « bright as the light." 
 
 " It is sown in weakness ;" in a state of great 
 infirmity, easily fatigued, soon decayed and spent. 
 " P»ut it is raised in power ;" full of life and vigour, 
 so that it shall move without weariness, subsist 
 without the demands of food, and without decay 
 for ever. Tiow soon am I now weary in the ser-- 
 vice of Gad. If the spirit is willing, I quickly 
 
154 MEDITATION XXH. 
 
 find the flesh is weak, so that I cannot watch witk 
 my Lord many hours ; nature demands a pause, 
 to recruit its strength. — But the resurrection bodjr 
 will languish no more, but will be all life and ac- 
 tivity. "■ It is sown a natural, or animal body," 
 with affections, passions and appetites, gross and 
 sensual, like those of the brutes. But "it shall 
 " be raised a spiritual body," refined from corpo- 
 real grossuess, and attempered to the pure spiritual 
 operations of the mind. All its niember& will be- 
 instruments of righteousness, which will be under 
 entire subjection to the soul, and will neither tempt, 
 nor divert it any more. — Oglorious day ! O trans- 
 porting scene! "The trumpet shall sound, the 
 " dead shall be raised, and we shall be changed,. 
 ^ This corruptible body shallfthen put on incor- 
 *' ruplion, and this mortal immortality, and death, 
 ^ shall be swallowed up in victory," With what 
 pleasure, O my soul, shouldst tliou think of that 
 blessed period, and with what solicitous cave 
 shouldst thou prepare for it! Lord grant me a 
 part in that better resurrection. 
 
 But is it certain that I shall have my body 
 again in this improved state ^ Let me examine on 
 what foundation my faith is built. This doctrine 
 belongs not to the articles of natural religion.— 
 The philosophers of old thought it impossible and 
 ridiculous. When Paul preached at Athens the 
 resurrection of the dead, the Epicureans mocked. 
 But I find that this doctrine has always been held' 
 in the church of God. The patriarchs appear 
 to have had some knowledge of it. Job professed 
 his faith in it with great assurance, Chap. xix. 25. 
 " I know that my Redeemer liveth, and that he 
 " shall stand at the latter day upon the earth.— 
 ^'^ Though after my skin worms destroy this bodyj 
 ^ yet in my fiesh I shall see God."^ 
 
©« the Eesurrection of the hodij, 155 
 
 In the Jewish church it was certainly an arti- 
 cle of faith. Ezekiel grounds upon it his parable 
 of the dry bones being made to live. That it pre- 
 \ailed in the time of the Maccabees is evident 
 from their history, 2 Mac. vii. 9 — 14. Nor did 
 the Jews in their most degenerate state give up 
 this doctrine, as appears from Paul's apology be- 
 fore Felix, Acts xxiv. 14. " I have hope towards 
 " God, as they themselves also allow, that there 
 *' shall be a resurrection both of the just and un- 
 *« just." And how readily did Martha profess 
 her faith in it, when Christ told her that her bro- 
 ther should rise again. *' 1 know, (says she) '• he 
 «' shall rise again in the resurrection at the last 
 « day." 
 
 This is a doctrine which entirely depends on 
 divine revelation, and is there most clearly asser- 
 ted. The lieresy of the pharisees concerning it 
 Christ imputed to their ignorance of the sacred 
 books. " Ye do err, (says he,) not knowing the 
 scriptures :" viz. those of the Old Testament. Be- 
 sides the passages before referred to, I find the 
 psalmist expressing his faith in it. Psal. xvi. 9, 
 " My flesh also shall rest in hope," and Psal. xvii, 
 15. •' When I awake, I shall be satisfied with thy 
 likeness." Daniel speaks of it in the most express 
 terms, Ch. xii. 2. " Many of them that sleep in 
 the dust shall awake," &c. 
 
 But in the New Testament this doctrine is 
 taught in a y^i stronger and clearer manner, e. g. 
 John., v. 28. " The hour is coming in which all 
 " that are in their graves shall hear his voice and 
 " shall come forth." i?ey. xx. 13, and many other 
 passages. 
 
 But the grand proof of this doctrine, of the final 
 resurrection of the body is, the resurrection of 
 
{56 
 
 METITATiOlf Sill. 
 
 Christ from the dead. This the apostle argues at 
 length. 1 Cot, XV, ♦< If the dead rise not, then 
 ■« is not Christ raised. But now is Christ risen 
 «' from the dead, and become the first fruit of 
 them that slept." Christ rose not only as first in 
 order, but his resurrection was a figure and a 
 pledge of ours. He rose as our head ; ai^d his 
 mystical body was virtually raised with him, as 
 the apostle intimates. Eph. ii. 6. " He hath rais- 
 *« ed us up together with Christ." 
 
 O, my soul ! what a ground of faith, and even 
 t>f triumph, hast thou in this great event, the resur- 
 rection of thy Redeemer. It is some additional 
 confirmation of my faith, that my great Lord and 
 Master has given proof of his power in the actual 
 resurrection of some of his followers. Besides that 
 of Jairus'S daughter, the son of the widow of Nain^ 
 x>f Lazarus and of Tabitha, 1 am informed that 
 after the Saviour's resurrection, " the graves 
 «< were opened, and many bodies of the saints 
 << which slept arose and came out of the graves, 
 " and went into the holy city and appeared unto 
 " many." These first fruits were a token and 
 earnest of a full harvest. O, my soul ! commit 
 thy body into his hands who is able to save unto 
 the uttermost. He will rescue it from the pow- 
 er of the gravcj though it must there see corrup- 
 tion, and he will shew thee the path of life.— 
 " He must reign till he hath put all enemies 
 « under his feet, and then death itself the 
 <« last enetny shall be destroyed." Thou must 
 indeed, submit a while to this tyrant; but thanks 
 «' be to God who will give thee the victory thro' 
 «' Jesus Christ our Lord." 
 
t 157 ] 
 MEDITATION XXIII. 
 
 The Resurrection of the Body, improved. 
 
 Notwithstanding such full and clear evidence 
 for this doctrine, it is not without its difficulties, 
 ^f he early adversaries of the Christian faith thought 
 it " incredible that God should raise the dead," 
 and even pronounce the thing itself impossible. — 
 Learned writers have set themselves to examine 
 and answer the various objections which have been 
 urged against a resurrection of the same body.— • 
 But 1 need not puzzle myself with things of this 
 nature. 1 may with safety retreat to the divine 
 power and promise. If God be omnipotent, he 
 certainly can restore the body and unite the scat- 
 tered dust. He has moreover said that he will ; 
 and there I rest. Say not, " Can these dry bones 
 " live?" Lord, thou knowest that they can, and 
 thou hast declared they shall. I will therefore 
 dismiss all suspicions, and not stagger at the pro- 
 mise through unbelief. Instead of attending to 
 the disputes which have been raised on this sub- 
 ject, let me improve the important doctrine of 
 scripture for my instruction, comfort and quick- 
 ening. 
 
 1. I cannot but infer from it the excellence of 
 the Christian religion, and the happiness of those 
 that are brought to the knowledge of it. The 
 heathen world knew but liitle of a future state, 
 and notiiing of a resurrection. Nor indeed was it 
 fully revealed till the glorious author of it brought 
 life and immortality to light. O, my soul ! bless 
 God for that dispensation of light and grace which 
 thou art under; that thou art *' bejrotten again to 
 " a lively hope by the resurrection oi Jesus Chiist 
 " from the dead." 
 
158 MEDITATION XXlir. 
 
 2. It is plain from this doctrine that it is no 
 reproach to a Christian that he professes to be- 
 lieve the reality of some things, the manner and 
 circumstances of which he iloth not understand.— 
 Though all, who duly consider, must allow that 
 where there is no distinct knowledge there is no 
 distinct faith (for we cannot believe any thing 
 without ideas) yet we all believe many things the 
 precise mode and nature of which we are igno- 
 rant of. I believe that the dead shall be raised on 
 the divine authority, though I know not " with 
 " what bodies they shall come.-' On the same 
 principle 1 ought to admit whatever is clearly 
 matter of divine revelation. Let me never ques- 
 tion what God has said, nor presume to ask, by 
 way of objection, " How can these things be ?"•— • 
 Let divine revelation regulate and limit my faith. 
 Be not wise above what is written. 
 
 3. From the present subject I may account for, 
 and justify, that respect which, in the church of 
 God, has always been paid to the dead bodies of 
 the saints. Abraham, when a sojourner among 
 the children of Heth, was solicitous to procure a 
 burying place for his family, and especially for 
 the precious remains of pious Sarah. Devout men 
 carried Stephen to his grave and made great la- 
 mentation over him. It was the custom of the 
 Jews to embalm the dead, as well as to use much 
 ceremony at their funerals : 'witness the prepara- 
 tion made for our Saviour's burial. The like was 
 practised among the primitive Christians. This 
 was (as Prudentius tells us in his hymn) to testify 
 their belief of the resurrection of tlie dead. Some 
 solemnity in this affair is, doubtless becoming, if 
 superstition be avoided. There is a regard due 
 to the dead bodies of those who die in the Lord, 
 as they have been " the tem*)les of the Holy 
 *i Ghost j" and though at present laid in ruins, 
 
The Resurrection of the body improved, 15^ 
 
 ehall be built up again in gpeater glory. We bury 
 them in the hope of a resurrection, and therefore 
 they shoultl not be laid in the grave like the beasts 
 ^vhich perish. Let me improve every occasion of 
 this kind lor exercising my faith and hope, and 
 let my respect shewn to the body of a friend, 
 whom I follaw to the grave, be founded cliiefly on 
 the pleasing prospect of its being ere long raised 
 to life and glory. 
 
 4. How glorious and happy will the resurrec- 
 tion day be to ail good men ! How grand will be 
 the solemnities ot it, wlien Christ shall descend 
 from heaven "' in the glory of his father, with all 
 *« the holy angels," and when " all that are im 
 " their graves sliali hear his voice and come forth." 
 And how glorious will be the change wliich will 
 then take phce in the bodies of his people, when 
 he will transform them into a likeness to his own. 
 Indeed I can have but very imperfect ideas of the 
 resurrection-body, and the speculations in which 
 son^e have indulged on this subject are so preca- 
 rious, that I can lay no stress Cjron tliem. It is 
 enough for me to have the assurance that the glo- 
 rified bodies of the saints will be such as highly to 
 administer to the happiness of their perfected spi- 
 rits. — O, my soul ! look forward with joy to that 
 blessed hope; diligently prepare for that glorious 
 day. and " wait for the adoption, even the re- 
 '* demption of the body" from the dark prison of 
 the grave. 
 
 5. Tn the mean time let the prospect of the 
 glorious state of the resurrection-body support 
 and comfort thee under all the troubles and incon- 
 veniences to which the present frailties of the flesh 
 expose thee. " We that are in this tabernacle 
 «* groan being burdened :" and how many and how 
 great our burdens are ! The body itself is a bui- 
 
160 MEDirATION XXUI. 
 
 t!en, and is* the occasion of many of tlic sins, and^ 
 most of the sorrows of life. " In my flesh," says 
 the apostle, •* dwelleth no good thing." He calls 
 it a body vf death. The best saints un earth know 
 and feel something of what he complains of, as 
 " a law in tht members warring against the law of 
 " the mind ;" nor can they bo tree from the influ- 
 ence of it till they are delivered out of the body.— 
 J^iu that dwelleth in us Ims, like the leprosy, so in- 
 fected the house that there is no cure till it is pulled 
 down. But here is the consolation, that when it 
 is built up again, it will be without any pollution, or 
 any evil thing : a pure spiritual body, that shall an- 
 noy thee no more for ever. Solace thyself, my 
 soul, in this blessed hope. 
 
 The present body is liable to a variety of pain^ 
 ful diseases, so that sometimes (as David says) we 
 *• water our couch with tears.*' Wearisonje nights 
 and days, yea, months of vanity are appointed to us. 
 And these often prove a great hinderance in reli- 
 gion, to a devout mind, which is like a skilful mu- 
 sician who has a broken instrument. Well — at 
 the resurrection this grievance will be removed. 
 The inhabitants of the New Jerusalem shall not say 
 I am sick : their bodies shall be in health, and pros- 
 per even as their souls prosper. Every one shall 
 enjoy what the philosopher pronounced the greatest 
 felicity which man was capable of — a sound mind 
 *• in a sound body."* 
 
 The present body is feeble, soon weary, needs 
 constant replenishing by food, rest and diversion, 
 which are great hinderanccs in the duties of life; 
 and a large proportion of our time is consumed im 
 necessary sleep, winch is a kind of temporary 
 death. But the resurrection-body will have nope 
 
 * Mens sano in corpore sana 
 
(The Resurrection farther improved, 161 
 
 of these infirmities. " We shall hunger and thirst 
 " no. more," nor any more need relaxlUon of any- 
 kind, but remain in a conistant state of vigour, ac- 
 tivity and life ; capable of the joys and t!ie busi- 
 ness of heaven^ without fainting or cessation for 
 ever. 
 
 Once more : the present body is a snare to the 
 soul, tempting, deluding, enslaving it to sensible 
 things, and sometimes to grossly sensual and im- 
 pure objects. Even good men, in vviiom the flesli- 
 is not the governing princip-le, too often in this- 
 view suffer by their connexion with it. How doth 
 it taint the soul by its imaginations, as well as dis- 
 tract it by its cares. But, my soul, reflect for 
 thy comfort, that thy resurrection-body will be of 
 a purer constitution : it will have dropt its pas- 
 sions and lusts, so that it will tempt and ensnare 
 thee no more. " The fiesh will no longer lusfc 
 " against the spirit," but there will be a lull con- 
 cord between them-. O, blessedness supreme ! Q, 
 joyful day ; when the conflict with carnal appetites 
 ajid fleshly lusts shall for ever cease Blessed be 
 God, as I look for '• new heavens and a ne;v 
 " earth." So also for a new body, " whereia 
 ^* dwelleth righteousness*" 
 
 MEDITATION XXIV. 
 
 Tfie Resurrection of the Body farther improved* 
 
 " Thf. trumpet shall sound, and the dead shaU 
 " be raised. All that are in their graves shalt' 
 " come forth." May I be found prepared ior that 
 solemn, awiul day! There will be " a resurrec- 
 ^*- t'lon both of the just and of the unjust." To thc^, 
 latter it will be far from a desirable event : with^, 
 icsj-Qct to them it will be like a jaii delivery^. 
 
I6il MEDITATION XXIV. 
 
 vhen the unhappy prisoners are brought forth i^ 
 execution. They shall " awake to everlasting 
 <' shame and contempt." Their bodies will 
 doubtless appear with extraordinary marks of hor- 
 ror, for they shall couie forth " to the resurrec- 
 *• tion of damnation." Glad would they be to 
 have *' the rocks and mountains fall on them," to 
 hide them from the presence of their Judge.— 
 O my soul ! endeavour that thou mayest " stand 
 *• in a good lot" at that day. So act, while now ia 
 the body, that thou mayest not be ashamed or 
 afraid to appear in it again. 
 
 I would resolve through divine grace, to at- 
 tain the principles, and endeavour after the im- 
 provement, of the spiritual and divine life. Such, 
 js the depravity of human nature, that we are be- 
 come earthly and sensual ; enemies to God in our 
 lomds : yea, dead in trespasses and sins. " To be 
 *' carnally minded h death.''* Out of this death-state 
 tliere must now be a resurrection. " The law of 
 ^' the spirit of life in Christ Jesus" must make me 
 " free from the law of sin and death," which will 
 othcrwis? issue in death eternal. Let it then be 
 my concern to rise from the death of sin to the life 
 oi righteousness Lord quicken me by thy spirit; 
 raise me up together with Christ, and help me to 
 aspire after hioher and higher attainments in the 
 spiritual and divine life. " Blessed are they that 
 '• have part in this first resurrection; over them 
 ^' the second death hath no power." 
 
 I would resolve to dedicate my body as a " tem- 
 '* pie of the lioly ghost," and use it as a holy, con- 
 secrated thing Lord come arid take possession- 
 of me by tiiy s.pirit ! O prepare me for thy^^elf as 
 an habifatiou ; fit me for thy presence and vouchsafe 
 lo dwell in me. Set open, () my soul, the ever* 
 lasting doors, that the king of glory may corns ia* 
 
TJie Resurrection farther improved. 163. 
 
 *^ If the spirit of him that raised up Jesus from the- 
 ** dead, dwell in thee, he that raised up Christ 
 ** from tiie dead will quicken i\\y mortal body,. 
 *» by his spirit tiiat dvvelleth in thee." Lord let 
 roe never defile thy temple, but possess my ves- 
 sel in sanctilication and honor. May holiness to 
 the Lord be inscribed on every member. O, 
 my soul ! learn to use and govern thy body, so. 
 that thou may est hope to return to it with comfort. 
 Pray to be sanctilled tiiroughout in body, soul and 
 spirit, and to be preserved blameless to the coming 
 of our Lord Jesus Christ. Labour to *• keep un- 
 •* der the body, and bring it into subjection,'^ 
 that it may neither cloud nor tempt the mind. 
 « If, through the spirit, we mortify the deeds of 
 *' the body, we shall live.-' — * Helitiess is the on- 
 
 < ly principle ol immortality, both to soul and 
 ' body. Those love their bodies the best, and 
 
 * honor them the most, who endeavour to refine and 
 
 < spiritualize them, and make them the instru- 
 
 * ments of virtue : this is offering; np our bodies as 
 ' living sacrifices. The less of liesh they carry 
 
 * with them to the grave, the more glorious will 
 
 * they rise again.'* 
 
 O, my soul ! herein exercise thyself continu- 
 ally, to subjugate the senses, and all sensual 
 inclinations. Think how inglorious it is that this 
 noble inhabitant, the immortal spirit, should serve 
 the vile body, and fulfil its lusts. The philoso- 
 pher could say,' He is unvvortiiy the name of a 
 
 * man that would live one day in bodily p!ca- 
 
 * sures.' How much more unworthy the name of 
 aCliristian! whose professed business is to pre- 
 pare for a glorious resurrection and a future im- 
 mortality! O, mysoul.loirn of j>agans h )w to es- 
 teem and employ the* body. Be not ioiid of it or 
 
 * Sherlock on Death. 
 
164" MEDITATION XXIT. 
 
 its pleasures; Labour lo live above it, and keep 
 it in a state of subserviency to the mind. Conse- 
 crate it wholly to God, and thereby to immorta^ 
 litj. 
 
 0, my God ! assist me in this great and diffi- 
 cult work. I apply myself to thee, from whom 
 conietli my help. Confirm me more and more 
 in the belief of this important article, the resur- 
 rection of the dead, and give me to feel more of 
 its influence!, Help me to be " look-in g. for tha 
 " blessed hope, and the glorious appearing of the 
 " great God, and of our Saviour Jesus Christ." 
 May I know him and the power of his resurrec- 
 tion^ being made conformable unto his death. — 
 ■VJay 1 be pressing forward towards i}ie mark, for 
 the prize of the high calling, if by any means [• 
 may attain unto the resurrection of the pious dead. 
 Help me diligently to exert myself that I may 
 overcome all evil habits, slothfulness, love of ease^ 
 sensual pleasures, and all undue desires and car- 
 nal appetites. Lord assisi: me in this warfare 
 with the flesh. Strengthen me with all might by 
 the spirit in the inner man. Amidst the many 
 temptations and dangers of this embodied state, 
 I commit myself to thy tuition and defence. — 
 Fortify me against the impressions of sensible 
 things. Animate me to '' strive for the mastery,. 
 <« and to be temperate in all things," that so I 
 way not fail of the recompence at the resurrection 
 of the just. O, may the sound of the last trumpet 
 be to me a joyful sou ml! a jubilee proclaiminginy 
 release from the bondage of corruption, and the 
 beginning of a new and glorious trium|h. — 
 " When Christ, who is my life, shall appear, n avl 
 " appear with him in gloryy and so be I'orevei with. 
 «^ the Lord!" 
 
[ m 3 
 
 MEDITATION XXV. 
 
 On the final state of Happiness, 
 
 2 Cor. xii. 2 — 4. I knew a man in Christ ahovs 
 14 years ago^ ivheihcr in the body I cannot telU 
 or whether out of the body I cannot iilU ^^'^^ 
 knoiceth : such an one caii^^ht up to the third 
 
 heaven into paradise^ and heard unspeaka-. 
 
 hie words which it is not lawful for a man to 
 utter* 
 
 The person concerned in this rapture was un- 
 doubtedly Paul himself. The time of it, and off 
 the visions that ensued, was above fourteen years; 
 before he wrote this epistle. Probably it was novr* 
 that he was (as he telis us, Gal. i. 12.) '-taught 
 " the gospel by the revelation of Jesus. Christ." 
 The place to which he was caught up he calls ths^ 
 third heaven and paradise. VVhather both these 
 terms mean the same or different regions is dis- 
 puted ; but this is of no great importance, and it 
 is not suitable to my present design to adjust this 
 debate, though T think the supposition of two dis=- 
 tinct places of blessedness, is not well supported. 
 The apostle tells us, that he heard ** unsppaka- 
 " ble words." which he might not, or rather could 
 not utter. The surprii^e which he felt at the time 
 was such, that " he knew not whether he was itx. 
 *' the body or out of it." Perhaps he was so 
 ravished with i\\Q^ words he heard, and with the 
 glories of paradise, that he quite forgot the body, 
 and all its little concerns. 
 
 From the apostle's words T observe two , 
 tilings : the one is, the reality of the heavenly 
 state. Here is a sensible evidence of it, for be-, 
 hold here is one caught up to it.-^The other iS; 
 
166 MEDITATION XXV. 
 
 the nature of that state, as a state of delight and 
 pleasure, therefore called pnradlae^ in allusion to 
 the garden of Eden, which was the residence of 
 innocent Adam. Hence that promise, Jiev. ii. 7. 
 " To him that overcometh, will I give to eat of 
 <* the tree of life that is in the midst of the para- 
 ** dise of God.-' Heaven is the true paradise: 
 there is the life and blessedness of uhicli (he gar- 
 den of Eden and its symbolical tree wore only 
 tj'pes. 
 
 Though good men enter upon happiness imme- 
 diately after death, so that the apostle " desired 
 ** to depart and be with Christ," the joys of para- 
 dise are not complete till after the resurrection of 
 the body and the fxnal judgment. Then it is that 
 the servants of Christ most fully enter into the 
 joy of their Lord. But though 1 am certain that 
 the happiness of the heavenly state is great, I can 
 at present form but very imperfect notions of it. 
 " It doth not yet appear what we shall be." — God 
 has seen fit, in a great measure, to veil it from us. 
 The words which the great apostle heard were 
 Buch as it was not lawful or possible for him to 
 utters He had learned more by that view of hea- 
 ven than he had leave to communicate, and pro- 
 bably more than any language could express. — . 
 That world is very much to us Terra incognita : 
 an unknown country. The glory of it is yet to 
 be revealed. 
 
 Learn therefore, O my soul, to think and 
 speak of it with caution and reserve. Do not at- 
 tempt irreverently to tt^ar asi<lc the veil, and in- 
 trude into things which thou liast not seen, nor 
 pretend to know what God hath not seen fit to 
 reveal. Let me be content to know rhat which 
 is certain cnnceminjr heaven, as to its genern! na^ 
 ti4,i'e> from divine revelatioa. It is there repreben* 
 
On the final state of Happiness. 167 
 
 ted by a variety of metaphors ; such for instance, 
 as a city, a kingdom, a crown of glory, everlasting 
 life, Hic. all which import that it is a state of dis- 
 tinguisiied honor, and of exceeding great happi- 
 ness. We are assured that " in ixod's presence is 
 " fulness of joy," and that the spirits of just men 
 are there " made perfect ;" perfect in their char- 
 acters, and in their enjoyments. Their desires are 
 filled, so that they neither need nor crave any 
 more. " When 1 awake," says David, " i shall 
 " be satisfied with thy likeness." This general 
 account of the heavenly happiness, ^vhich we may 
 assuredly depend upon, might suffice. 
 
 But the scripture gives us farther intimations 
 concerning its particular nature, which warrant 
 my farther sea relies into it. The pleasures which 
 constitute heaven, and make it a paradise, include 
 these two particulars : the absence of all evil, and 
 the presence of all good. 
 
 First. The happiness of the heavenly state 
 consists in the absetice of all evil. Our apostacy 
 from God let in a flood of misery, which has over 
 flowed our world. The sentence pronounced in 
 case of disobedience, lies upon ail mankind-— 
 « Thou shalt surely die." Man, since the fall, 
 is in a death state. He is not only liable to a na- 
 tural death, which he must unavoidably undergo, 
 but there is a vanity and mortality in ail his enjoy- 
 ments. A great variety of sorrows and sufteringa 
 attend him through the whole of his course.— 
 Could one view the inhabitants of the world, at 
 once, what a scene of distress would appear. How 
 great a part should we see lying in sackcloth and 
 bathing in tears! Some afflicted in their bodies; 
 Others in their minds; others in their estates, 
 names, relations, and some in all. 0, the grievan- 
 ces, vexations and troubles of the present state 1 
 
^68 
 
 MEDITATION X3tV> 
 
 Who can number them ? And who is entirely Tret 
 from them r " Many are the afflictions of the righ* 
 " teous" themselves, who are often " weary with 
 «' their groaning." 
 
 Nor is tliis death and suffering confined to th« 
 'things of the bodi/ ; but extends itself to our spirit- 
 ual artairs. Our apostacy has tainted the Mind.—^ 
 Death has seized our mental faculties, and greatly 
 disabled them trom their divine exercises. Even 
 good men find reason to complain of" a law in 
 " their members warring against the law of their 
 'Tninds." Religion is become a warfare, and cannot 
 be carried on without continual watching and stri- 
 ving, labour and pains. And after all, how fre- 
 quent are our miscarriages and disappointments \ 
 There is a languor in our devotions ; an " iniqui- 
 «« ty in our holy things ;" an imperfection in our 
 best services ; so that in this best estate, even in 
 our religious capacity, we are " altogether vanity." 
 The whole frame is often disordered, the mind 
 clouded, the heart dead and deceitful, the affec- 
 tions earthly and sensual. " wretched man ! 
 " who shall deliver .^" 
 
 Well — in paradise {0 grateful sour.d !) there 
 shall be deliverance ; an entire and eternal deli- 
 verance from all these evils. Tiiey who dwell 
 there*' rest froui their labours; God shall wipe 
 *' away all tears from their eyes." There shall 
 <' be no more death, neither sorrow nor crying, 
 « neither shall there be any more pain, for the for- 
 <• mer things are passed away." All former griev- 
 ances, all troublesome exercises, both of body and 
 mind ; all sorrows and sufferings of every kind 
 and degree, shall cease forever; sin shall be fully 
 pardoned and subdued, and all the effects of it 
 abolished. " Tiiere shall be no more curse." — 
 That flood of sorrow which sometimes follows the 
 
On the final state of happiness, 169 
 
 Christian to the very gates of heaven, shall then 
 bid him farewell forever, and nothing remain of it 
 but a grateful remembrance, to enhance the plea- 
 sure of the deliverance. Oiim memenisse juvabit. 
 After thou hast long been tossed with tempests, 
 thou shalt there find a quiet harbour, an everlast- 
 ing rest. Tiiis alone, were nothing farther to be 
 expected, is almost enough to make it a paradise* 
 But, besides the absence of all evil, there is, 
 
 Secondly^ the presence, the confluence of all 
 GOOD. The heavenly paradise is a state of po- 
 sitive pleasures, of which the scripture gives me 
 some information, 
 
 1. There is the pleasure of the place: whicli 
 is the New Jerusalem, the palace of the great king, 
 the city of the living God. Where it is situated 
 we know not, nor have we a perfect idea what kind 
 of place it is; but from the metaphors used to de- 
 scribe it, we may conclude that it is a place of great 
 glory and magnificence, suitable to the presence 
 that fills it, and the inhabitants that possess it.—' 
 It is described as " a city that hath foundations, 
 ** whose builder and governor* is God." The 
 apostle John, who had a vision of it, says, "The 
 *' city hath no need of the sun, neither of the moon 
 " to shine in it, for the glory of God doth enlight- 
 <* en it, and the lamb is the light thereof." It is 
 not improbable that there will be a visible Skeki- 
 na/i, some sensible manifestation of the presence of 
 God, similar to that in the tabernacle and temple 
 of old, or that upon the mount of transfiguration. — - 
 And, O my soul, how great a pleasure will it afford 
 to behold and to dwell in this glory ! When the 
 queen of Sheba saw the magnificence of Solomon's 
 
 * So the word rendered maketf signifies. — See 
 Macknit^ht, 
 
 0. 
 
{TO MEDITATION XXV. 
 
 court, the house he had built, its furniture, reti* 
 
 nue, &c. it is said, she was so surprised that" she 
 " had no spirit left in her.-' but how much grea- 
 ter entertainment may we expect the new Jerusa- 
 lem will afford. What a paradise will that be, 
 where is the throne of God and the Lamb, where 
 the divine majesty appears in the fullest light, and 
 where his glory dwells. 
 
 2. There is the pleasure of the company. That 
 glorious place is suitably inhabited. There is 
 *« the general assembly, the church of the first- 
 <' born, and an innumerable company of angels." 
 There shall we " sit down with Abraham, Isaac 
 " and Jacob;" with all the patriarchs, apostles, 
 martyrs and confessors in the kingdom of God. — 
 O the ravishing delights of such society! What 
 sweet counsel will the saints take together : how 
 will they mingle hearts and affections. What 
 pleasant lectures will they read on the several 
 providences they passed through, which concern- 
 ed both the church and themselves. There shall 
 we probably hear Moses and Elias, who talked 
 with Christ in his transfiguration, Noah, Samuel, 
 David, and other ancient believers, as well as New- 
 testament saints and later Christians, reporting 
 with admirable comments, the history of their own 
 lives and experiences. — Nor will the holy angels, 
 we may presume, refuse to admit us to their inti- 
 mate converse; and, among other topics, about 
 their embassies to our world, and the service they 
 did us and others, in the course ot their ministry 
 to the heirs of salvation. 
 
 O the happiness of such society ! Socrates, 
 vhen he came to die, comforted himself with the 
 thought that he should go to Horner, Hesiod, and 
 other eminent men, whose characters had endeared 
 them to him. TuUy also indulged the like jileas- 
 
On the final state of happiness, 171 
 
 ing reflection. O prccclarem diem, &c. < bless- 
 
 * ed day," says he, ' when 1 shall go to the assem- 
 
 * bly of divine souls !' and particularly, he adds, 
 < to my Cato ; when I shall depart from this sink 
 
 * of mankind to such society,' &c. But how much 
 more excellent and glorious the college of Chris- 
 tians ! How much greater satisfaction will their 
 society afford ; especially as it will consist q^ all 
 the saints, and as they will be altogether saints, 
 without one sinner, to interrupt their joys ; and 
 they saints in i\\t\r perfact state, free from all in- 
 firmity ; among whom there will be no shyness, 
 or distance ; no pride or selfishness ; no passion 
 or remaining corruption to alienate their minds, or 
 taint their conver&e. 
 
 3. There is the pleasure of the inward state: 
 a state of consummate grace, and full conforuiity to 
 God in holiness. None indeed will be perfectly 
 like Him ; for even the excellencies of the highest 
 angels are infinitely below those of the divine mind, 
 yet the image of God, now formed in the saints, 
 will be as perfect as their natures will admit. — 
 All will not indeed have the same degrees of per- 
 fection, but will differ *< as one star differeth from 
 " another star in glory," according to their dif- 
 ferent improvements in grace, holiness and use- 
 fulness, in this world. But all will doubtless be 
 advancing in their conformity to the divine image, 
 and consequently in their degrees of happiness. 
 
 More particularly : our knnivledge \v\\\ in hea- 
 ven be perfect. We shall be ignorant of nothing 
 that it is fit for us to know. All those sublime 
 and more difficult points of faith which now puz- 
 zle and divide learned men will be cleared up, so 
 far as we have any interest in them : and, doubt- 
 less, we shall wonder at our former ignorance, 
 but mucli more at our former rashnebs and pre* 
 
3 JIEDITATION XXV. 
 
 sumption. Our knowledge will be extensive. \Vt 
 shall know God in his nature, works, and provi- 
 dences. The meanest saint Xvill then understand 
 more than the greatest philosopher in the present 
 state; and this knowledge will be clear, distinct, 
 and easj. As we now know but little, so it is at 
 great expence tliat we know what we do. It is 
 with great labour and by slow degrees, that we 
 acquire a small stock of what we have the vanity 
 to call wisdom and profound learning ; though in 
 reality it is often little better than a collection of 
 blunders, compared with the knowledge of the other 
 world ; which is the region of pure unclouded light. 
 
 And as knowledge, so every g-race will the'je 
 be perfect. Love, humility, meekness, resigna- 
 tion, joy and every moral excellence will be com-* 
 plete, without any alloy. Here, after our best at- 
 tainments, we are but '• pressing towards the 
 *' mark." Our most successful endeavours in re- 
 ligion are but vigorous eSorts to throw oft' a dead 
 weight, a burden of corruption, which, alas! still 
 cleaves to us. If) paradise this struggle will be 
 over, as we shall have fully attained, and feel our- 
 selves perfect in holiness and in happiness. — 
 There the heart will be always in tune, and every 
 faculty in its due state and posture. There will 
 be no jar or confusion within ; no rebellion in the 
 inferior against the superior powers, but the whole 
 soul Vvill be disposed, as it ought to be, towards 
 God, towards itself, and all around it. .This, O 
 iny soul, is paradise. There thou wilt find that 
 righteousness which thou art now thirsting after. 
 Tiiere thou wilt completely enjoy thy God. and 
 therein wilt enjoy thyself; and thus v/iit be happy 
 for even 
 
C 1^3 ] 
 
 MEDITATION XXVI. 
 
 27*6 state of final happiness,-^continued. 
 
 Besides the pleasure of the place, of the socie- 
 ty, and of the inward frame, there is in heaven, 
 
 4. The pleasure of the employment. Here, tn« 
 dieed, I lind a veil interposing. Though, doubtless, 
 the soul, whose action is essential to its life, will 
 be constantly employed in the future state, with 
 pleasure to itself, how and wherein it will be em- 
 ployed, we at present rather guess than know. — - 
 We may, however, with good reason suppose that 
 the exercise of divine grace will be part of out 
 work in heaven. It is said of those v.ho die in the 
 Lord, that they " rest from their labours;'*'' that 
 is from the toil and trouble attending them on 
 earth ; but not from their active services ; for tt 
 is added, " their works follow them." For in- 
 stance : 
 
 Here we contemplate God : and this we shall 
 do in heaven, but with more satisfaction and suc- 
 cess, when " we shall know as we are known."— 
 Though there will be no laborious study, there will 
 yet be inquiry; for, if the angels look and pry in- 
 to divine things, why should we imagine the saints 
 will be above the like researches.^ — It is part of 
 our work below to resist ourselves to Oorf, and 
 bring our hearts under his authority, llie same 
 will doubtless be our employment in heaven; but 
 performed v/ith more success. And how great a 
 pleasure this will be, devout persons may conjec- 
 ture from what they feel in the present imperfect 
 degrees of it. ' A soul formed into an obediential 
 < subject frame, what sweet peace does it enjoy ! 
 [ It is; as it were; in a new world. But when this- 
 
174 MEDITATION KKVl. 
 
 < transformation shall be completed, and the will 
 ' of God shall be no sooner known than rested in, 
 
 * with a coniplacential approbation, (he incon- 
 
 * ceivable blessedness of this harmony !' — Howe, 
 
 It is our work here to love God, and to exer- 
 cise delight in him ; and this we are assured will 
 not cease iu heaven. Love is a heavenly grace, 
 and the exercise of it will be the business and bles- 
 sedness of the heavenly region. 1 Coi\ xiii. 8. — 
 Charitifi or love, never faiieth, but will there be 
 made perfect. That principally will constitute 
 heaven. That " perfect love of God which cast- 
 eth out tormenting fear;" which includes a super- 
 lative esteem and reverence of him, steady adhe- 
 rence to him, supreme delight in his perfections 
 and excellencies, an entire approbation of his go- 
 vernment, and all his providences; this will most 
 undoubtedly be the soul's exercise in heaven : And 
 this, my soul, will be thy heaven : this will bo 
 '' joy unspeakable and full of glory." 
 
 The w^oRSKip of God, which is the principal ser- 
 vice we are capable of here on earth, will continue 
 to be our work in heaven The heavenly state is 
 described as a, church; and John in his vision, re- 
 presents the members of it as " worshipping him 
 " that liveth for ever, and not resting day or 
 <^ night" in their acts of adoration and praise. — 
 And how delightful may we suppose our services 
 to be. There is no pleasure on earth like that of 
 divine worship, v/hen the heart is in frame; which 
 there it will always be. and the object ever present. 
 There the soul will be filled with the glories of his 
 presence, and all its faculties properly exerted in 
 the inward acts of veneration, love, resignation, 
 &c. which will probably be outwardly expressed in 
 a way suitable to that perfect state ; while such ser- 
 vices as in tliis life imply imperfection shall cease i 
 
Tlie state of final happiness ^--^continued, 173 
 
 fT)r there will be no confessioa or contrition ; no- 
 huiuiliation for sin, or prayer for the pardon of it, 
 in the heavenly paradise; nor any supplication 
 for those spiritual supplies which our present state 
 of sin and sorrow require, because they will be 
 needed no more. Our present complaints will be 
 turned into songs of praise, and our notes of grief 
 into triumphant hallelujahs. 
 
 Besides these acts of worship, wc have reason 
 to suppose that the saints in heaven will be em- 
 ployed in otiier active services in obedience to the 
 will of God, and in subservijig his glory. What 
 pleasure do we now sometimes find in the work of 
 God ; in any little service which we have reason to 
 think is accepted of him, and in which we have 
 the testimony of conscience that it wiis designed' 
 for his honour. If God " touch our tongue with 
 a coal from his altar," we are ready to cry out, 
 with the prophet, '' Here am I, send me." But' 
 O the superior pleasure of the heavenly life ! Hdw 
 great the joy and delight of our work there! when' 
 every service will be performed with perfect ease, 
 and without weariness of body or mind ; with per- 
 fect integrity and all suitable aftections ; without 
 any mixture of sinful infirmity, or any danger of 
 miscarrying and failing of success; and God him- 
 self will be present with us, to encourage our ef- 
 forts, and crown all with his favour and smiles.-— 
 This suo-gests a 
 
 ■o^^ 
 
 5th ingredient in the heavenly happiness : there 
 will be enjoyed the beatific vision : the sight and 
 enjoyment of God himself. " Blessed" says our 
 Saviour, " are the pure in heart, for they shall 
 " SEE God." Though we know not the full im- 
 port of this language, we learn from scripture that 
 we shall have such a view of the Divine Being as 
 will transform the soul into his image. In thia 
 
ITS MEDITATION XXVr. 
 
 prospect the pious Psalmist triumphed : PsaL xvii. 
 15. — •' I shall behold thy face in righteousness, I 
 '• shall be satisfied when I awake in thy likeness.^^ 
 When Moses had that interview with God on the 
 mount, it is said that " his face shone," so that he 
 Was obliged to put on a veil when he conversed with 
 the people. And probably this manifestation of 
 the divine presence was the means of supporting 
 him through his fast of forty days. He had then 
 " meat to eat which the world knew not of ; the 
 " joy of the Lord was his strength." And, O 
 my soul, will not the presence of God in heaven, 
 more fully and constantly enjoyed, have a yet more 
 glorious influence ? How delightful is that short 
 taste of the divine presence which holy men are 
 now and then favoured with here on earth ! If he 
 lift up the light of his countenance they pity the 
 poor worldling, though his corn and wine be ever 
 so much encreased. O how transporting then the 
 pleasures of paradise, where we shall dwell in his 
 immediate presence for ever, without an interve- 
 ning cloud. «' In his presence is fulness of joy." 
 
 6. And there will be the additional pleasure o£ 
 being with Christy our glorified Redeemer. This 
 was the matter of his dying prayer. " Father, I 
 *• will that they whom thou hast given me be with 
 ^' me where I am, that they may behold my glory 
 " which thou hast given me." We shall then 
 *' see him as he is," in his exalted state, receiving 
 all the distinguished honours due to him as the Son 
 of God and the Saviour of sinners. And who can 
 duly estimate the pleasure of this ? When the 
 disciples saw his glory on the mount of transfigura- 
 tion, Peter cried out in a transport of joy, " Lord 
 *' it is good to be here." But ho v*' much better 
 will it be to behold his brighter glory in heaven, 
 aiid to converse with him there, yea to be glorified 
 
Tlie state of final happiness^ — continued, ITT 
 
 with him. For he hath promised every faithful 
 servant of his, that he " shall sit down with him on 
 " the throne of his glory." 
 
 7. There is the pleasure of reviewing the for- 
 mer state. This will doubtless be an ingredient 
 in the happiness of heaven. In the other world 
 all will remember past transactions in this, which 
 V'ill increase their soriovv or joy. ^' Son remem- 
 " ber," says Abraham to the rich man in hell, 
 " how in thy life time thou hadst thy good things :" 
 surely then the saints in lieaven will remember 
 theiv former things, with lively affections and de- 
 vout sentiments : e. g. The sin, folly and dan- 
 ger of their unconverted state : the methods of di- 
 vine providence and grace in recovering them to 
 God : the admonitions, warnings, and convictions 
 they had, and the blessed issue of all. With what 
 transport will they say, with the apostle, *•' I was- 
 '' before a blasphemer, injurious," carnal, sensual, 
 &c. '' but I obtained mercy*" how will the 
 reliection excite their admiration and joy, their 
 love, gratitude, and praise ! 
 
 They will remember also, the difficulties and 
 dangers that they passed through ; the temptations 
 and trials that befel them ; their weeping, praying 
 and fasting ; their conflicts and fears, their sup- 
 ports and deliverances; the precipices from 
 whence they were seasonably rescued ; and their 
 being snatched as fire brands out of the burning, 
 and will forever adore the wisdom and njercy c-f 
 providence in the whole of its conduct towards 
 them. In sliort, all the scenes of past life will 
 lie open before their eyes. O my soul I how grate- 
 ful, how entertaining, will this remembrance be 
 to thee ! It will not only sup])ly matter for thy 
 songs of praise, but will increase thy joys, anil 
 give relish to the other delights of paradise. 
 
ITS MEDITATION XXVI. 
 
 The comparison between the former conditio^ 
 on earth, and the present happy state and frame? 
 "Will doubtless enhance the leiicity ? The com- 
 parison of present light witli former darkness ; 
 present ^uritv with former corruption ; present 
 rest and felicity with former troubles and sorrows; 
 at the same time surveying tlie conduct of divine 
 wisdom, power and grace ; approving every step 
 €f providence^and recalling for«\er rash censures of 
 it because of its mysterious nature. ' Now I see 
 
 * the kind design of my God and father in his se- 
 
 * verest dispensations towards me : I now find that 
 
 * he was true to his word, and that all things have 
 < worked together as he said, (or my good. What 
 ^ he was doing I once understood not, but now I 
 
 * know to my full satisfaction and joy. Now to 
 
 * the king eternal, invisible, the only wise God, be 
 
 * honour and glory forever.' 
 
 La?»tly; all this felicity is eternal. Here 
 our joys are but short and transient. If we have a 
 little taste of light and comfort, how soon is it over. 
 If we get upon the mount we must presently come 
 down again, mingle with the world, and feel its 
 vanity. But in heaven there will be no vicissi- 
 tudes ; no change of state or frame ; no loss or di- 
 minution of happiness. '^ At God's right hand 
 are pleasures for evermore." The inheritance 
 there " is undefiled. incorruptible, and such as 
 fadeth not away." There the saints will possess 
 ** a far more exceeding and efernnl weight of glo- 
 <* ry." This, O my soul, is heaven. This is a 
 part, and but a small part, of the blessedness thou 
 art hoping and waiting for. If thou art so happy 
 as to arrive there at last, thou wilt feel such sur- 
 prise as to have reason to say? with the Queen of 
 ** Sheba, '•' It was a true Report that I heard in my 
 ^ own land, but behold th^ half was not told mc.'^ 
 
On the evidence of future happiness* 1/9 
 
 Lord help me to believe thy word, and grant that 
 I may at lust come and see with my own ej es. 
 
 MEDITATION XXVII. 
 
 On the evidence of future happiness. 
 
 How glorious and blessed a state is that whicli 
 1 have been contemplating! Who that believes 
 the reality of it would not say, '* Let now thy 
 *• servant depart in peace and see ihy salvation.'' 
 But let me examine a little the evidences of it. — 
 These things are not trifles they are my life. — 
 Herein is my hope, my happiness, my all. It 
 therefore infinitely concerns me to be on sure 
 grounds. — That there is such a state of future 
 blessedness, appears from three sorts of arguments, 
 rational, divine and sensible. The two former 
 have been touched upon already. 1 would here 
 particularly attend to the last. 
 
 We have the testimony of one of the inhabit" 
 ants of heaven, who came from thence. " He 
 <« was in the beginning with God," and he him« 
 self tells us that he came down from heaven ; and 
 wiien he was leaving our world, " that he was go- 
 <« ing thither again, to prepare a place there," for 
 his disciples. [Accordingly, after having given 
 the most satisfactory proofs of his Resurrection'] 
 <« he was taken up into heaven in the presence of 
 many witnesses."* — Several in our world have had 
 interviews with those that inhabit that world above. 
 The apostle John saw Jesus there, after his ascen- 
 sion, Paul saw him in the way to Damascus, and 
 
 * On this unanswerable argument, the worthy au- 
 thor should have laid more stress, and might have ei*- 
 larged with advantage.— Ed, 
 
180 MEDITATION XXVIt. 
 
 Iieard his voice. Stephen also, " as he looked 
 *' stedfastly up to heaven saw Jesus standing at 
 <• the right hand of God." The apostle Peter, 
 James and John, saw Moses and Elias, talking with 
 their master on the mount of transfiguration. — • 
 Some have been visibly taken up from our earth 
 into paradise, as Enoch and Eiijali. And the apos- 
 tle Paul tells us that he " was caught up himself 
 " into the third heavens, into paradise, where he 
 « heard things unutterable.-' — We have also had 
 frequent messengers from that world to our-s.— 
 The ministry of angels is an instance of this kind, 
 who on various occasions have appeared to men 
 and conversed with them. And God has been 
 pleased to manifest something of heaven in the 
 souls of devout men as a foretaste of the joys of 
 paradise. Heaven has been, as it were, brought 
 down to them on earth. Thus it was in the case 
 of Mr. John Janeway, who on his death bed ex- 
 < claimed,' that I could shew you what I now 
 « see ! 1 would not for a world live any longer : 
 
 * the thought of the possibility of a recovery makes 
 
 * me tremble. I now see something of the invisi- 
 ' ble world,' &c. Mr. John t^lavel in a journey, 
 fell into such a train of meditation, that at length, 
 such was the intenseness of his mind, and sucli 
 the ravishing tastes of heavenly joys, that he lost 
 all sense of this world and its concerns, so that for 
 sotne hours he knew not where he was, and seem- 
 ed to bean inhabitant of another world. For ma- 
 ny years afterwards he used to call that day, one of 
 the days of heaven; and he professed that he un- 
 derstood more of the life of heaven by that holy 
 mpture, than by all the books he had ever read, of 
 all the discourse he had ever heard about it. 
 
 These facts amount to a kind of sensible evi- 
 dence of the reality of the heavenly state, and a 
 
On the evidence of future happiness, 18t 
 
 Btrong confirmation of what the scripture teach^ 
 es concerning it. All sorts of arguments con- 
 Cur to the evidence of a life to come. O, my 
 soul ! how sure is the foundation of thy faith : 
 alas! that it is yet so weak! " Lord help my unbe- 
 <* lief." O favour me with more of the blessed 
 prelibations of that world. May I> by inward 
 sensations of a heavenly temper, know and feel 
 more of heaven, and be growing more meet for it. 
 
 The strong and various evidence of ^ future 
 life shews tlie unreasonableness of infidelity.— 
 There are some that deny, and others that ques- 
 tion, the reality of a future existence, under the 
 pretence of acting with more caution and greater 
 reason than other persons. How shameful the 
 pretence, and how injurious the insinuation ; as if 
 the Christian had no evidence or reason to sup- 
 port his faith ; when, in fact, they themselves are 
 the persons who are chargeable with believing witl>- 
 out reason. Infidels are in truth the most impli- 
 cit believers, and their system is attended witK 
 greater difficulties than any that they charge upon 
 the Christian faith. This might easily be made to 
 appear, by comparing their creed* with that of the 
 Christian. 
 
 "Whatever they pretend, it is not reason that 
 
 foverns them : there is another cause of their in- 
 delity than what they are willing to own. It is 
 not the want of evidence that there is a God, a 
 providence, and a future state, but the want of i?i- 
 clinatlon to admit the truth. The common case 
 with these men is, they have no hope of heaven, 
 and consequently they can think of another world 
 
 * The Author gives a specimen of the creed of an 
 Atheist, v. g. that the world was eternal, or formed by 
 the fortuitous concourse of atoms, &c. &c. 
 
182 MEDITATION XXVII* 
 
 onlj as a place of punishment, and therefore they 
 Mould run down tiie notion of it as a mere fiction. 
 
 * Lucretius says, ' The fear of after punishment 
 ' must be utterly abolished, or it will disturb the 
 ' pleasures of lite.' This is the true secret of in- 
 fidelity ; otherwise the belief of immortality is so 
 agreeable to the rational nature, and the evidence 
 of it so strong, that it would be a greater difliculty 
 to reject than to receive it. A good man can never 
 wish there were no future state, and di had man 
 disbelieves it only because he dislikes it. O, my 
 soul ! live so as that a future eternal state may be 
 thy hope, and not thy dread. If thou desirest it, 
 thou wilt never want sufficient reason to believe it. 
 
 Since I have so much certainty that there is 
 such a happy region as that I have been contem- 
 platingi how willing should I be to leave this world 
 and remove thither, " desiring," with the apostle, 
 <• to depart, and be with Christ, which is far bet- 
 " ter." Death indeed is not in itself desirable : 
 it is contrary to the original law and tendency of 
 nature. But seeing it is now the only way to hea- 
 ven, the state of things in the present evil world, 
 and the perfect glory and blessedness of the other, 
 should reconcile thee to the passage. Why so 
 fond of earth, when such a heaven is in view ^ A 
 heathen could say,' If God should permit him, after 
 < he had run his race, to begin it again, he would 
 
 * earnestly refuse it; for,' says he, ' what pro- 
 ' fit hath this life, and how much toil ?' — How im- 
 perfect and sinful a state is this at best, and how 
 uncomfortable our distance from God ! — " While 
 <• we are at home in the body, we are absent from 
 *• the Lord." Well may the prospect of that bet- 
 ter state above make the devout Christian wish 
 *» for the wings of a dove, that he might flee away 
 I* and be at rest." Death comes to such an one 
 
Oft the evidence of future happiness. 165 
 
 with an angel-s wings, to carry him where he shall 
 neither sin nor suffer any more, but sliall be intro- 
 duced into the immediate presence ot" his God, 
 where " his joy siiall be full.'' As I profess to be- 
 lieve this, let nie learn to think and speak of death 
 more agreeably to Christian principles. IIow com- 
 mon is it when even a Christian dies, to lament 
 him by saying, Poor man I he is dead and gone! 
 But why call Idm poor^ when his death is his per- 
 fection, his life and glory? OGod, strengthen my 
 faith, and help me to be more conversant in the 
 land of promise and of rest ! then I siiall grow out 
 of love with this wilderness, and not fear the wa- 
 ters of Jordan. A good man should only need 
 leave to die, 
 
 I infer from this subject, how great is the folly 
 and madness of tluise who, for the shadow and 
 dream of an earthly happiness, deprive themselves 
 oCthe substantial and lasting joys of the heavenly 
 state. " The world and the fashion of it passeth 
 « away." In a few years at most, they that pos- 
 sessed the largest treasures must resign them all, 
 and then '^ whose shall these things be ?" How 
 deplorable will be the situation of those who will 
 then have no better portion ! Then will their infa- 
 tuation, vvho preferred earth to heaven, appear in 
 its proper light, and their reflection upon it, will 
 be one chief ingredient in their future misery.— 
 * For how short a pleasure have 1 parted with a 
 < kingdom,' said one who sold it in his extremity 
 for a draught of water. Lord save me from ma- 
 king so foolish a bargain, and help me to chuse 
 now what I shall approve hereafter ! 
 
 Since there is so certain a prospect of such 
 glory and blessedness, let me now solace my- 
 self therein, and let the hope set before me 
 «Ueiice my complaints under all my^ present bui'-; 
 
184 , MEDITATION XXVllI. 
 
 dens and sorrows. " Let not your hearts be trou- 
 " bled," said our Lord to his disciples ; " In my 
 *' Father's house are many mansions." And he 
 applied his own doctrine for the same purpose.— 
 *' For the joy that was set before him he endured 
 *' the cross, despising the sliame." Let my faith 
 look " within the veil, whither Jesus the fore-run- 
 <« ner is entered," and let me exercise that hojje 
 in eternal things which " is an anchor to the soul 
 " both sure and steadfast," amidst the storms of 
 this tempestuous world. " I reckon," says the 
 apostle, " that not all the sufferings of the present 
 <• time are worthy to be compared with the glory 
 '• that shall be revealed." Such a comparison 
 will tend to make me not only patient but joyful 
 in tribulation. It was thought an indecency not 
 comporting with the relation of a king's son, '' to 
 <^ look lean from day to day ;" and shall the chil- 
 dren of the king of heaven, the appointed heirs of 
 an eternal kingdom, suffer every little grievance 
 1o ruffle and discompose them ? How unworthy 
 iliis of thy true dignity. ' What thoughts,' said 
 the martyr, * shall we have of the sufferings of this 
 
 * life, when we shall have reigned thousands of 
 
 • years with Christ in glory P May I have some- 
 %vhat the like thoughts nov/ 1 
 
 MEDITATION XXVIII. 
 
 On Preparation for Heaven. 
 
 What cause is there to lament the common 
 neglect of true happiness, and the fatal mistake of 
 seeking it here below, even in professed Christi- 
 ans, who have admitted life everlasting into their 
 creed, as an article of their faith. How few are 
 there who seem to have any true regard to that 
 blessed state ! The generality, as was said of the 
 Jews^ iu respect to Cauaac, " despise the pleasant 
 
On preparation for Heaven, 18S 
 
 <« land," and mind earthly things ; still pursuing 
 happiness in and IVom the creature, after all for- 
 mer disappoiiitinents. Strange infatuation ! ' The 
 
 < experience of almost six thousand y«ars,' (says 
 a worthy person,) ' one would think sufficient to 
 
 < prove the incompetency of every worldly thing 
 
 < to make men happy, yet they are still unsatis- 
 * fied : every age repeats the etujuiry afteFan 
 
 < earthly felicity, as if none had been defeated in 
 
 < it before, and every one must be trying again 
 
 < for himself, as if he was likely to succeed better.' 
 <* This, their way, is their folly, yet their posterity 
 <' approve their sayings;" and after so many frus- 
 trated attempts, so much tiuie and labour lost, 
 men are still as eagerly and vainly busy as ever; 
 and this to the neglect and contempt of the only 
 possible happiness clearly set beibre them, and 
 freely tendered to them; dashing against the 
 same rock on which such myriads have split. 
 
 Bewail, O my soul, this woeful stupidity, but 
 especially bewail thy own. How little hast thou 
 minded that heaven which thou pretendest to have 
 chosen ! how much estranged from it hast thou 
 been in thy thoughts, desires and aftections.— - 
 From the accounts we have of the first Christians, 
 they were so taken up with the expectation of the 
 heavenly kingdom, that they could scarcely speak 
 or think of any thing else ; and some of them 
 (not indeed without fault) even courted mar- 
 tyrdom, tiiat they might enjoy it. How ditteront 
 is the spirit to be found among the Christians of 
 our day! We are for treasures here on earth, on 
 any t'^rms; but how coldly do we puisue trea- 
 sure in heaven. O my soul, lament thy own car- 
 nality. How languid are thy aticctions, how slow 
 thy motions towards the heavenly region. Lord 
 give me a stronger bias towards thyself and the.' 
 blessed mansions above. 
 r2 
 
186 MEDITATION XXVIU. 
 
 « Having a promise left us of entering into 
 « rest" let me " fear lest I should come short 
 " of it" and labour to put this matter beyond all 
 reasonable doubt. In order hereunto, I resolve to 
 study the evidence of a life to come, arid of my 
 own title to it. I would labour after that " faitli 
 <« which is the substance of things hoped for, and 
 *' the evidence ot things not seen." I would rea- 
 lize heaven to my mind, and get all suspicions 
 concerning the reality of it, and of my meetness 
 for it removed. " We know," saith the apostle, 
 '• that we have a building of God, eternal in the 
 <« heavens," The like attainment is worthy thy 
 most diligent pursuits. 
 
 As there are in scripture undoubted marks of 
 exclusion, it sliall be my care to avoid them, and 
 lieep at the greatest distance from whatever would 
 exclude me from the hope of the heavenly king- 
 dom. The unrighteous of all characters are ex- 
 pressly excluded. " Neither fornicators, nor aduK 
 '• terers, nor any unclean person, nor drunkards, 
 <' nor covetous, shall inherit the kingdom of God." 
 Guard, therefore, my soul, against all approaches 
 towards either of these characters; Have no fel- 
 lowship with the unfruitful works of darkness, but^ 
 follow after holiness^ without which no man shall 
 see the Lord. Heaven must be begun here : the 
 seeds of a blessed immortality must be sown in 
 this life : the principles of it must be laid in the 
 disposition of the mind. Endeavour, O my soul, 
 to experience this, in order to be made " meet for 
 6- the inheritance of the saints in light." Such as 
 are strangers to this, want a capacity to relish the 
 work, tlie company, and the enjoyments of that 
 state. Lord restore thy likeness in this soul of 
 laine, and thus fit me for the service aad enjo/- 
 Wat of thyself* 
 
On preparation for Heaven. 187 
 
 Subject thyself, O my soul, to the authority of 
 thy great Lord and Master. Study and live by his 
 gospel. Observe what he has taught in his excel- 
 lent sermon on the mount, concerning poverty of 
 spirit, meekness, mercifulness, purity of lieart, for- 
 giving and loving of enemies : concerning prayer, 
 alms, fasting; and against anxious care about this 
 life, and laying up treasures on earth. I would 
 be possessed of every Christian grace; nor would 
 I rest in low attainments in any, but be pressing 
 forwards towards tlie mark, adding one degree of 
 grace to another, " perfecting holiness in the fear 
 " of God." Lord strengthen me with all might 
 by thy spirit in the inner man, 
 
 I would also resolve diligently to improve the 
 talents committed to me. 1 find the sentence in 
 the future judgment will be according to that im- 
 provement. Jiatt. XXV. Consider, O my soul, the 
 nature of thy trust, and endeavoi to approve thy- 
 self "a faithful steward of the manifold gifts of 
 <' God," — the gifts of nature, reason, judgment, 
 conscience, will, memory ; the senses of the body, 
 and the affections of the mind : the talents of pro- 
 vidence; wealth, learning, reputation, interest in 
 the world, power and authority, health, time, &c. 
 As also all the talents of g'vace: the holy scrip- 
 tures, the ministry of the word, the institutions of 
 the gospel, the influences of the holy spirit. I 
 wish to be found '* faithful over a few things."— 
 Lord help me to improve all which thou hast given, 
 to thy honour, that I may at lust " receive a full 
 *' reward." 
 
 That I may be the more fit for the other world, 
 I would resolve to be more weaned from Ihisj 
 more disengaged from its concerns, more indiffer- 
 ent to its pleasures, and more upon my guard 
 iagainst its tciiiptutioiis. llow ofteft has it cheated 
 
r88 MEDITATION XXVIII, 
 
 me in time past, by appearing in false colours! — 
 Its objects were inviting at a distance, but when I 
 have come near and touched them, they have, like 
 the sensitive plant, contracted into a small com- 
 pass Let me not henceforward " love the world, 
 " nor the things of the world," but get *' crucified 
 *< to it bj the cross of Christ." Lord enlighten 
 my eyes, that I may see more clearly that world 
 which is afar oft*, and the emptiness of this, so that 
 1 may be more willing to leave it whenever thou, 
 slialt call me hence, 
 
 I would henceforward be more resolute in se- 
 curing my interest in the heav.enly inheritance, 
 and in preparing for it, considering this as the 
 *^ one thing needful;" the grand \>ork of a Chris- 
 tian, to which every thing else must be subser- 
 vient. " Strive," says our Lord, " to enter ia 
 " at the strait gate." And Peter exhorts, " Give 
 " all diligence to make your calling and dectioa 
 *•= sure." Let me never rest in a lukewarm frame,. 
 but do thou, God, quicken me in thy good 
 way. May I " be steadfast, immoveable, always. 
 *< abounding in the work of the Lord." 
 
 I resolve, by divine grace, frequently to exa- 
 mine my heart and conduct with peculiar solem- 
 nity and faithfulness, that I may not live a stran- 
 ger to myself, but may know upon what terms I 
 stand with God, and what is the foundation of my 
 hope of heaven, and what meetness I liave for it ; 
 so that if I should die this year, or month, or 
 week, I may be satisfied that I sliould die in the 
 Lord^ and enter intj joy. Whatever matter of 
 uneasiness and fear I find in me concerning my 
 spiritual state, 1 resolve not to cease making di- 
 ligent search, till I disrover the ground of it. If 
 I perceive any head-strong lust and corruption, I 
 will resolutely endeavour its mortification. If I 
 
On preparation for Heaven. ISO 
 
 find the want or weakness of any grace, if I am 
 conscious of any criminal neglects, omission of du- 
 ty, or aversion to my Christian work, or unsuit- 
 ableness of heart to the heavenly life, it shall be my 
 immediate care, in the use of all proper means, 
 to rectify what is amiss. In order to which I 
 will set apart some special time for meditation, 
 self-examination, humiliation and prayer. Lord 
 dispose me more to such spiritual employment, 
 and assist me in it, that I may enjoy more of the 
 pleasure of religion, and therein the foretaste of 
 the heavenly blessedness. 
 
 Finally ; as the mediation of Christ is the 
 grand foundation of all my hope for eternity, I 
 would constantly (it:pend thereon, and be daily 
 '* looking to Jesus" for pardon, peace, and final 
 acceptance. — These, my God, are the humble 
 purposes of my soul : Be thou pleased to estab- 
 lish and confirm them. O keep these things for 
 ever upon my heart. I resign myself to the con- 
 duct of thy grace and spirit. Grant me thy pre- 
 sence and favour here, and thy heaven hereafter ; 
 and as to every thing else, the lesser things of 
 this little lower world, fVfiat thou ivilt, and as 
 thou wilt. 
 
 END OF THE SECOND PART. 
 
DEVOUT 
 MEDITATIONS. 
 
 PART fHE fHIRD^ 
 
 ON VARIOUS RELIGIOUS TOPICS. 
 
 MEDITATION I. 
 
 On a devotional temper. 
 
 Religion, in general, consists in a sincere and 
 constant respect to the divine commands, and in 
 an endeavour to " stand complete in all the will 
 of God." But the particular manifestations of it 
 are various ; and in nothing does a religious turn 
 of mind more appear than in an habitual acknow- 
 ledgment of God in all his providences, and a de- 
 vout intercourse with him therein. Here lies the 
 distinction between the devout and the carnal.— 
 The former soe God, and have their hearts affec- 
 ted towards Him, in every thing ; the latter in 
 nothing. The greatest part of mankind live 
 " witliout God in the world." They have no 
 sense of Him on their minds, in whom they live, 
 ajid move, and have their being j but pass whole 
 
On a devotional tPinper, T91 
 
 days, and months and years without one serious 
 thouglit of God ; and even when signal events of 
 providence happen to them, whether iavourable or 
 threatening, their insensibility still remains the 
 same. 
 
 A pious man, in an account of his former sin- 
 ful life* remarks, how utterly he neglected to ac- 
 knowledge the hand of God in all his dangers and 
 deliverances at sea, for many years, so as never to 
 implore his protection, or otter his thanksgiving for 
 it, tliough some instances of both were very remark- 
 able. This is but one example among thousands. 
 It is the common case of irreligious minds. They 
 eat and drink, lie down and rise up ; pass througli 
 dangerous diseases; perils by land and by sea 5 
 are in deaths often ; yet they never own God in 
 any thing. If they use a tev; good expressions 
 which they have learned by rote, in a time of dan- 
 ger, or upon a deliverance, such as" Lord have 
 mercy, or Thank God," &c, there is nothing of de- 
 votion in them, but they are mere matters of form. 
 Whereas on the contrary, when religion takes 
 place in the souls of men, and they are brought 
 under the influence of it by the divine spirit, a 
 sense of God prevails, and they are brought to ac- 
 knowledge him in his providences, and to converse 
 with him therein. And they are more or less re- 
 ligious in proportion as this temper prevails. 
 
 I bless thee, my God, for any experience I 
 have of thy grace in this respect ; that thou hast 
 opened mine eyes to see thee, and disposed my 
 heart to own and honor thee, in all thy dispensati- 
 ons. Help me to do it more and more, may 1 have 
 a deeper sense of thy perfections and excellencies; 
 
 * ^Ir, George Trosse, 
 
192 MEDITATION t. 
 
 and more clearly discern the traces of ihem in all 
 thy works and ways. 
 
 I would own and adore thy hand in the common 
 enjoyments of life : in daily safety and supplies. — 
 Of thee I would, day by day, ask my daily bread, 
 depending on thee for thy blessing with it. — I 
 would own thy providence in my outward pros- 
 perity, and bless thee for any success in my world- 
 ly aft'airs. — I desire also to own thy providence in 
 my adversity } knowing that no affliction cometh 
 by chance, but that all is thy wise appointment; 
 that thou hast the management of every trial, as to 
 the matter, the measure and continuance of it j 
 and that " all things shall work together for good." 
 If thou sendest a thorn in the flesh, and triest me 
 in any of my dearest enjoyments, I would submit 
 to thy will, and adore the wisdom and the grace of 
 thy dispensations. " Blessed is the man whon\ 
 " thou chastenest, Lord, andteachest out of thy 
 « law." 
 
 I would acknowledge thy providence also in 
 ]?uhlic affairs ; in all the troubles and revolutions 
 of kingdoms ; knowing that whatever projects men 
 may form for themselves, the Almighty sovereign 
 of the world is still carrying on his wise and great 
 designs. " Thy counsel. Lord, shall stand, and 
 " thou wilt do all thy pleasure." I will not there- 
 fore be afraid, though the earth be removed, and 
 the mountains be carried into the midst of the sea, 
 but will wait for thy salvation. 
 
 In the affairs of the Church also, I would eye 
 thy hand : in its oppressions, persecutions and de- 
 clensions, as well as in its deliverances, enlarge- 
 ment and prosperity. I would view all these 
 things respecting the public, as well as the aff*airg 
 of my family and relations, with a calm composed 
 
On the improvement of Time. 195 
 
 mind ; endeavouring to attend to my own part, 
 to discharge my duty, and to leave the rest with 
 thee, who art '* rrgliteous in all thy ways, and ho- 
 *' ly in all thy vi'orks." 
 
 Thus, my soul, employ thy devotion: thus 
 walk with God, and maintain a holy intercourse 
 with him in ail his providential dispensations; ex- 
 ercising such graces as are answerable to them, 
 that thou mayest be essentially benefited by them 
 all. Lord form my mind to this happy temper.— 
 Teach me an habitual dependence upon thee j a 
 cheerful submission to thee; a holy complacency 
 in all thy ways ; believing that whether I receive 
 good or evil, thou wilt order all for the best. And 
 I would ever esteem that to be the best, which is 
 best for the soul, best for eternity. 
 
 MEDITATION IL 
 
 On the improvement of Tim^. 
 
 The due improvement of time is a matter of 
 <iigh importance, in various views, and is a great 
 point of religion. I have many arguments that 
 press upon me great caution and care in this matter. 
 
 Time is short, uncertain, continually passing 
 away, and can never be recalled. It ought to 
 have peculiar weight with me, that the time allot- 
 ted me in this world is my day of grace and trial 
 for an eternal state. If therefore I entirely lose 
 my time, I lose eternity. If I lose part of it, 
 even ^/ra^is an eternal loss in its consequences. — ■ 
 A day lost on earth, may I not say, is an age lost 
 in heaven ? 
 
 " As a man sowcth, so shall he also reap. He 
 f< that soweth sparingly shall reap also sparingly j 
 
194 MEDITATION II. 
 
 « buthe that soweth bountifully shall alsoreap boim* 
 " tifully.*' Now is my seed-time ; my opportu- 
 nity ot preparing lor futurity. The more 1 fill it 
 up with duty, the fuller harvest of joy and bless-^ 
 edness shall I heieafter reap. Help me, mj 
 God, so to believe this as to live for eternity. 
 Enable me so to redeem my time, that my re- 
 view of it at death, and my account of it after 
 death, may be with joy, and not with grief. In 
 order to this I propose to myself the following 
 expedients. 
 
 1. I would endeavor to get my mind aflfected with 
 a just sense of the narrow limits of my life, and 
 t)t that time in which I may properly be said to 
 live.* I will allow threescore years and ten to 
 be, as is commonly reckoned, the life of man. But 
 out of this sum I must make a deduction of four- 
 teen years for infancy and childhood ; for few com- 
 paratively begin to live to any good purpose before 
 that age, and most not till long after ; which will 
 reduce the seventy years to fifty-six. One fourth 
 part at least of this sum must be allowed for sleep, 
 in which all action and thought are suspended ; so 
 that only forty-two years remain for active life, in- 
 cluding business, recreation and necessary refresh- 
 ment ; for the two last of which one tenth part of 
 the whole will not be thought too much, and then 
 the remainder will be little more than thirty-six 
 years, to be employed in all the serious business 
 of life, including the duties of devotion and religion. 
 
 If but a small deduction be made for occasion- 
 al interruptions, one half of human life, calcula- 
 ted at seventy years, will be all the time remain- 
 ing, in which we can be properly said to live. 
 
 * A small variation is made in the author^s calculation, 
 
On the improvement of time, 195 
 
 And now let me seriously recollect, how niucli 
 of that scanty period is already gone! and how 
 large a proportion ot" it has been absolutely was- 
 ted in immoderate sleep, in unproiitabie visits, in 
 unnecessary recreations, and in mere idleness.-— 
 Consider this, O my soul, and be humbled, awaken- 
 ed and quickened. Be up and doing: trifle no 
 more : work while it is day. '^ Lord teach me so 
 " to number my days that I may apply my heart 
 *• unto wisdom !" 
 
 2. I would consecrate all my remaining time 
 to God, and endeavour that it may be sacred to 
 him. Ry this means I may correct the former cal- 
 culation and in some measure retrieve the time that 
 has been lost. I would make all my duratioa 
 properly Life, whether I eat and drink, or sleep or 
 trade, by " doing all to the glory ot God," manage- 
 ing all according to the rules he has prescribed, 
 and being solicitous to please him in every thing. 
 Thus, common actions will receive a religious 
 stamp, and be a sort of homage paid to God : for 
 (as one observes*) < God hath not only permitted 
 
 * us to serve the necessities of our nature, but 
 
 < hath made this to become part of our duty ; so 
 
 < that if we, by directing these actions to the glo- 
 
 * ry of God, intend them as instruments to con- 
 
 * tinuc our persons on his service, he, by adopting 
 
 < them into religion, may turn them into grace^ 
 
 * and accept our natural actions as acts of reli- 
 
 * gion And there is no minute of our lives, after 
 
 * we are come to the age of reason, but we may 
 
 * be doing the work of God^ even when we most 
 ^ of all serve ourselves ?^ — Teach me, Lord, this 
 divine art ! may my whole time be employed as a 
 sacred, devoted thing ; and may my natural acti- 
 
 * Taylor's Holy Living. 
 
196 MEDITATION 11'. 
 
 ons and common business have Holiness to iht^ 
 Lord inscribed upon them. 
 
 3. I resolve to watch against such things as 
 would rob me of my time. I would take care par- 
 ticularly that I do not waste it in bed by unneces- 
 sary sleep. I would guard against idleness of 
 every kind, through the day : either living with- 
 out business, slothfuloess in business, or engaging 
 in foreign and useless business : for I may lose 
 my time and my life though I htvery 6ws?/, if that 
 business be out of my proper calling, and inter- 
 rupts that service which providence has appointed 
 me. I would also avoid unprofitable visits, as 
 well as needless diversions and entertainments, in 
 which much precious time is often wasted, and re- 
 solve to spend no more of it in these things thaa 
 will answer some valuable end to myself or others. 
 
 4. I propose to divide the time of every day 
 into parts ; allotting a due proportion to its several 
 businesses. It was the practice of a certain pious 
 Chiistian to distribute his twenty -foitr hours into 
 three parts, allowing one portion of eight hours for 
 sleep, meals, company and relaxation : another for 
 the work of his particular calling ; and the remain- 
 ing eight hours for the special service of God and 
 religion ; reading, meditation and prayer. — It is 
 said of Grotius, who spent his days in an insatia- 
 ble pursuit of learning, that on his death-bed he 
 "wished himself in the place of this his devout 
 neighbour, exclaiming Beu vitavi perdidi operose 
 nihil agendo J " Alas ! 1 have wasted my life in la- 
 " borious trifling," 
 
 Though the same division of time may nofc 
 suit me, and I would not be scrupulously exact in 
 such matters, yet some rules of this sort will be 
 expedient, that one employment may not engross 
 
On the improvement of time* 197 
 
 too much of my time, nor encroach too much up- 
 on the. just demands of another. A certain num- 
 ber of hours I would allow for sleep, refreshment, 
 company and exercise ; and as many for the duties 
 of my calling as, upon a due consideiation of my 
 circumstances, they appear to require. And 1 
 would resoive to leave a due proportion of my time 
 every day for the exercises of devotion, [private 
 and social ; as also for doing good to others.]-— 
 I would also resolve to improve the time appropri- 
 ated to religion with the greatest care and dili- 
 gence ; especially on the Lord's day. I would 
 wholly exclude the world out of that sacred time, 
 and make the best use of it l.tau for. another 
 world. 
 
 5. I would be careful not to lose the short in- 
 tervals i)[ business or devotion, but employ theso 
 renmants of time for some useful purpose. Be- 
 tv,'ixt the » more stated employments of human 
 
 < life,- says the excellent Mr. /ioy/e, ' there usu- 
 ' ally happen to be ceitiiin intervals of time, which, 
 ' though they, are- wont to be neglected, as being 
 'singly ioconsiderable, yet, in a man's whole life, 
 
 * amount to no inconsiderable portion of it. Nov/ 
 
 < these parentheses, or interludes, are wont to be 
 
 * lost by most men, for want of a right value for 
 
 * them, and even by 2;ood men for want of skill to 
 
 * preserve them. Goldsmiths and refiners arc 
 
 * wont caiefully to save the very sweepings of 
 'their shops, because they contain some filings oi 
 ^ dust of those rich metals, gold and silver. I sec 
 ^ not why a Christian should not be as careful not. 
 
 * to lose the fragments of Time, a thing incom- 
 ' parably more precious; the improvements of 
 'which may redeem so many portions of our life, 
 ' and turn them to pious uses, particularly to the^ 
 
 * great advantage of devotion.' 
 
 s2 
 
198 MEDITATION Ilf. 
 
 O my soul ! study this frugality. Time is 
 short: do not throw any of it away. " Walk 
 " circumspectly ; not as fools, but as wise ; re- 
 << deeming the time.^^ Fix thy rules, and quicken 
 thyself to the observation of them, by a frequent 
 and near view of eternity. Often call thyself to 
 an account for thy time : enquire how it passes, 
 how much of it thou hast lost, and by what means ; 
 and contrive in the best manner thou canst how to 
 save and improve v/liat remains. Loid be thou my 
 guide and instructor herein. Make me wise to 
 consider my latter end^ remember that on my Timk 
 depends my Eternity. 
 
 MEDITATION III. 
 
 On the Christianas Ambition, 
 
 Most men hare in them something of ambi- 
 tion ; which is an intense desire of rising in tho 
 worlds of being more honourable or more happy. 
 This, in different persons, is different according to 
 ■fheir different notions of things. The ambition of 
 most is directed to mere worldly/ objects: how to 
 raise or cncrcase an estate; to aggrandize them- 
 selves and their ftimilies ; to get prefeitnents, ti- 
 tles, honour and reputation among men; to enrich 
 -Jieir posterity, and raise them to stations of gran- 
 deur and affiuence. For these purposes they are 
 ever forming projects^ and are unwearied in the 
 prosecution of them. We often see them sell 
 ■'heir children's souls, as well as their own, for a 
 little earthly grandeur or wealth, and advantageous 
 connexions in the world. The generality indeed- 
 seem as if they thought that all there is in the woild, 
 and all tliey have to niind, is gratifying " the lus(? 
 " of the flesh, the lust of the eyes and the pride oi 
 fl Uf5.'^ Thus biiiid aiid besotted aie the ijiulxi- 
 
On the Chrii^tian's ambition, 199 
 
 tuile ofrationul creatures: they are pursuing van- 
 ity and shadows ; and according to their success 
 they applaud themselves, and are applauded by 
 others. " Men will praise thee, when thou doest 
 « well for thyself." 
 
 But the Christian's ambition is of another 
 kind. It is said of Luther, ' That he knew of 
 ' no ambition but v/hat concerned the service of 
 * God.' The true Christian has nobler views 
 than the man of the world : he has chosen ano- 
 ther sort of happiner,s, and is breatliing after high- 
 er and more excellent things. He is in some 
 measure " crucified to the world, and the world to. 
 " him." His affections are set on things above, 
 and his ambition is employed about the attainment 
 of them. In order to this he is anxious to please 
 God to be accepted of him. This is the one thing 
 liis soul desires, and that he is resolved to sei-k 
 after all the days of his life. In comparison with 
 this all other things are cyphers and vanity. 
 
 More particularly : the Christian is ambitious 
 to obtain a more complete conquest over his sinful 
 passions and irregular desires. He is desirous that 
 pride, envy, malice, and all the vices of the tlesli 
 and spirit, may be wholly rooted out of liis nature, 
 and that he may " perfect holiness in the fear of 
 " God."— That he may be strengthened with all 
 raight by the spirit in the inner man, so as to have 
 ability and readiness for every good work : for 
 the services of religion in general, for the duties, 
 of his special office and relatitmsin particular, and 
 for all the works cf piety and. charity to which h& 
 iscalled. In short, that he may be fitted to door 
 to suffer ; to converse with God and man agreeably 
 to his sacred profession.. 
 
 fc is aJiibitlous always to keep possession of 
 
MEDITATION Iir. 
 
 himself: to preserve serenity and composure of 
 mind under all events: neither to be elated bjr 
 prosperity, nor depressed by adversity; but to 
 pass through every state with indift'erence ; bear- 
 ing either applause or reproach with an undistur- 
 bed mind, under a lively sense ot" the hand of God 
 in e\e.ry thing, and the eye of God continually up- 
 on him. He is amlntious to be like Christ his Mas- 
 ter, who Vv'as the same when the multitude hailed 
 him, with her hosannahs, as when they reviled and 
 insulted him. Glorious attainment! Could the 
 Christian acquire this erjuanimity, he would tri- 
 umph in it more than Jleamndei^ in all his victo- 
 ries. 
 
 Again : the Christian i§ ambitious to live in 
 a constant acknowledgment of CTod, and sub- 
 mission to his will, in all his providential dispen- 
 sations, and in communion with him in his ordinan- 
 ces ; to preserve an habitual devout frame of mind 5 
 to taste the pleasures of divine worship, secret and 
 public, as the season fur it returns : to enjoy the 
 divine presence in it, and maintain lively inter- 
 course with his God : " to see his power and g.lo<»- 
 '• ry in the sanctuary," [and to experience the 
 happy practical effects of all the instrumental du- 
 ties of religion. 3 He is ambitious that he may 
 have his love encreased both towards God and 
 man : that he may possess a more extensive, catho-t 
 lie. divine charity : a heart to love enemies, to for- 
 give injuries, and to overcome evil with good. 
 
 The true Christian is further ambitious, if he be 
 a Parent^ that '* his children and household after 
 ^^ him may keep the way of the Lord ;" may have 
 <^ Christ formed in them:" may be found walking 
 in the truth, and may partake of the high honour 
 and dignity of being useful members of the Chris- 
 tian church. How doth he " travail in birth" for 
 
On the Christianas ambition, 201 
 
 this purpose, beseeching the Lord day and night 
 with tears ! and how doth he rejoice and triumph 
 if, in any instances, he sees the success of his pray- 
 ers and labours ! 
 
 These and the like are the objects of the Chris- 
 tian's ambition. While the men of the world are 
 intent only upon some earthly good, his heart is 
 supremely fixed upon nobler objects: such as are 
 spiiitual, divine and heavenly. If he can succeed 
 in these, all is well and nothing can come amiss 
 to him. Let the world revile him, let friends for- 
 sake him, let relations disown 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, [and 
 thus it ought to be with all. Thus may it be with 
 me !j my God ! regulate my atfections and di- 
 rect them to their proper objects. If my s«lul be 
 but in health and piosper, and my religious affairs 
 succeed well ; as to other things, estate, reputa- 
 tion, outward comforts, &c. I have nothing to say : 
 they may be good or evil, and will be so, accord- 
 ing as they suit me, or as they are used by me, 
 and therefore I leave it in a wiser hand than my 
 own, either to give or deny them. Lord chuse thou 
 for me 2vhat thou wilt, and as thou wilt. Only 
 grant me thy presence and favour, and it is enough. 
 J)eiis mens et ovinia. " Whom have I in heaven 
 <« but thee.f^ and there is none on earth that I dQ" 
 <« sire besides Thee." 
 
[ 202 ] 
 
 MEDITATION IV. 
 
 On the religions education of children. 
 
 Fatal are the mistakes which inuitiludes run 
 into in this momentous afifuir. The common me- 
 thods of education seem to have nothing of God or 
 religion in them. How different was that of A- 
 braham, concerning whom God said, *' I know him 
 <•' that he will command his children and house- 
 <•' hold after him, and they shall keep the way of 
 •^^ the Lord." Let this be my solicitous care, 
 my constant and faithful endeavour. It is true, 
 I cannot give my children grace, and make them 
 religious ; but as God has appointed me my duty 
 to use the means, so he has encouraged my hope of 
 success. A religious education, if it be truly such^ 
 in all its branches, is often followed with his bless- 
 ing, and that blessing may ordinarily be expec* 
 ted ; according to Prov. xxii. 5. — " Train up a 
 " child in the way he should go, and when he is 
 << old" [i. e. when he is grown up] " he will not 
 *' depart from it." Lord help me to attend to 
 my duty herein, and leave the event with thee.— 
 In this great concern 1 propose to myself the fol- 
 lowing rules. 
 
 I. To be serious and solemn in devoting my 
 children to God in baptism.* Many seem to con- 
 sider baptism as only giving a name to their chil- 
 dren, and make it merely a season of feasting and 
 merriment; or at best a matter of form; a compli- 
 ance with an established custom, leaving out what 
 is most essential to the ordinance ; which I con- 
 
 * Those who do not approve of Infant Baptism 
 may apply this to that Dedication of children which 
 may be, and often is made, independent of it. 
 
On the education of children, SOS 
 
 •fiider to be the solemnizing a family covenant; thai 
 is, the Christian covenant nwide with believers and 
 their families; owing their relation to God tiie Fa- 
 ther, to his Son and Holy Spirit; insertitjg as it 
 were, the names of their children into God's cove- 
 nant, and dedicating them to his service. How 
 ini[)ortant a business is this ! and with what seri- 
 ousness should we go about it! I desire to be hum- 
 bled for past remissness, and to be more seri- 
 ous and devout in future transactions of this kiDd« 
 
 2. I purpose to be early and constant in the 
 proper metliods of instruction : particularly to in- 
 culcate and impress upon the minds of my chil- 
 dren a deep conviction of the worth of the soul ; 
 the certainty of a future state; the injportance of 
 eternal things, and the vanity of this world and 
 all things temporal. I would instil irhto them a 
 high veneration for the holy scriptures, recom- 
 mending it to them to make the Bible their chief 
 study and delight, as it has been with good peo- 
 ple in all ages. The Jews were commanded, 
 Deiit. vi. 7i diligently to teach the words of the 
 law to their children : and, however defective they 
 were in other tilings, tlieir zeal in this was very 
 commendable. Jost'phus tells us, ' their children 
 
 < were trained up in the knowledge of the law 
 
 < from their infancy, and were so expert, that 
 ' they knew every thing therein as perfectly as 
 * their own names.' Accordingly we are told, 
 that Timothy " knew the holy scriptures from a 
 " child." Nor were the primitive Christians less 
 careful in this matter. The Bible, especially the 
 New Testament, was the grammar of their reli- 
 gion, in which their young catechumens were well 
 grounded. Jerom, in one of his epistles, giving di- 
 rections for the education of a young lady of nobla 
 family, advises, « that as soon as she was capable,, 
 
204 
 
 MEDITATION IV. 
 
 * she should learn the Psalms, Proverbs, and Eccle- 
 ' siastes ; next, be taught the four gospels, and have 
 
 < them always in her hand ; then get the Acts and 
 
 < Epistles by heart, and after this pass on to the 
 
 < reading of the Prophets.' How little is there 
 like this in the present discipline of most fami- 
 lies ! Music, dancing, plays, novels, light poetry, 
 &c. are looked upon as forming the chief accom- 
 plishments of young persons: which doubtless is 
 one great cause of that degeneracy of which we 
 so much complain in the professors of religion. — 
 Consider, O my soul, that in baptism thou en- 
 terest thy children in the school of Christ, and 
 layest thyself under obligations to teach them his 
 doctrine. Endeavour to do this with constancy 
 and care. Put his book into their hands and help 
 them to understand the important lessons which it 
 contains. 
 
 S. I purpose and resolve to watch their tem- 
 pers, and guard their manners. I would constant- 
 ly recommend to them all divine and social vir- 
 tues : — love to God and man in all its branches : 
 sobriety, modesty and humility ; the government 
 of their passions and appetites ; diffidence of 
 themselves; reverence of their superiors, especial- 
 ly their parents, ministers and instructors ; jus- 
 tice, truth and charity in their words and actions* 
 When any symptoms of immoral, vicious inclina- 
 tions begin to appear, I would set myself with 
 resolution ta suppress them, and by all the me- 
 thods I can, to secure the distempers of their 
 minds. For this purpose I would carefully ob- 
 serve and note down their more remarkable mis- 
 carriages, and not only give them suitable a-d- 
 monitions, but direct them to such texts of scrip- 
 ture where they may see themselves censured and 
 corrected, [and where the opposite virtues are re- 
 
On the religious education of children, 205 
 
 commended.] To enforce all, I would add the 
 sanction of my own authority, and with Abraham, 
 command my children and liousehold to attend to 
 these things ; restraining them by threats and pun- 
 ishments from what i« evil, and encouraging thenl 
 by proper rewards in well doing. 
 
 4. I purpose, at particular times, to address 
 them in a more solemn manner about the affairs of 
 their souls; to warn them of the dangers to which 
 1 may see them exposed, and recommend a serious 
 regard to religion in all its branches, by the most 
 cogent motives. I would particularly urge upon 
 them a personal covenanting with God, at the ta- 
 ble of the Lord, and afford them all proper helps 
 and encouragements in this important service. 
 
 5. I purpose to exercise the greatest possible 
 care in disposing of my children in the world.— 
 I would direct them in the choice of their callings, 
 of their masters, of their conjugal relations, and the 
 whole of their affairs, with an entire subserviency 
 to their religious interests. 0, that 1 may not, by 
 carelessness in these matters, destroy what I have 
 been building; and after having devoted my chil- 
 dren to God, sacrifice them to mammon, as is too 
 commonly the case, and barter away their souls for 
 a little worldly advantage. What is tiiis but to 
 imitate those wretched idolaters spoken of, Jer» 
 xxxii. 35. " who caused their sons and their daugh- 
 <* ters to pass through the fire to Moloch." 
 
 6. 1 will endeavour to enforce all my instruc- 
 tions by my example. I would take great care, 
 while 1 inculcate on my children a regard to re- 
 ligion, not to neglect it myself, and tiiereby pre- 
 vent the efficacy of my doctrine. While I talk 
 to them of moderation, humility, self-denial, &c. 
 
 T 
 
206 
 
 MEDITATION IV. 
 
 I would be caretul tliat I do not indulge the contra- 
 ry vices. While I recommend to them the govern- 
 ment of their passions. 1 would see to it that 1 do 
 not give a loose to my own. It"! indulge myself 
 in reviling and backbiting others, or take a liberty 
 in doing before them any thing which I warn them 
 against, this can have no other tendency but to de- 
 feat all my instructions and make the young pupils 
 despise them as words of course, and religious cant, 
 or to make them hypocrites. Parents should be 
 able to say to their children, as the apostle did to 
 his converts, " Ye are witnesses, and God also, 
 " how holily and unblameably we behaved our- 
 " selves among you. Those things which ye have 
 *« heard and seen in me do.'' 
 
 I resolve to look up to God in daily fervent 
 prayer, for his instruction to accompany and suc- 
 ceed mine. And I would set some particular 
 times apart for more solemn intercession on the 
 behalf of my children; begging of God to direct 
 me in my conduct towards them, especially when 
 I am about to give them any special advice or ad- 
 monition, that he would prepare their hearts to re- 
 ceive it, and make it eifectual. The more we ac- 
 knowledge and depend upon God in these, as well 
 as all other affairs, the more success we are likely 
 to find. Ambrose told Monica^ the mother of Jliis- 
 tirif who had been so importunate for his conver- 
 sion, ' that a son of so many prayers could not 
 < miscarry.' It is true, the most fervent prayers 
 for children are not always successful; but some- 
 times they have been answered [when accompa- 
 nied with other suitable means] in very glorious 
 fruits, which have proved the best inheritance to 
 children, after their pious parents have been laid in 
 the dust. 
 
 Help me, O my God, with wisdom, zeal and 
 patience, to attend to every part of my parental 
 
On §;loi'lfylng God, 207 
 
 duty ! May T '^ walk within my house with a per- 
 <* feet heart/' While so many are seeking great 
 things for themselves and their families in this 
 world, I would seek for me and mine, things of a 
 more excellent and durable nature. While they 
 prj)ject how (as tiiey express it) to make a man of 
 this or that child, 1 would be solicitous to make 
 every one of mine a Christian. Lord grant me to 
 see the travail of my soul herein, and I am satis- 
 fied. 1 have nothing greater to ask for them. 
 
 MEDITATION V. 
 
 Cn glorifying God. 
 
 It is agreed among Christians, that the ulti- 
 mate end of man is God himself, and tb.at '• what- 
 <« ever we do, we should do all to his glory." But 
 though this is often talked of, few comparatively 
 seem to have a just and distiint notion of the 
 thing — what it is to gloiify God. It certainly ig 
 not to make him more glorious than he is: this 
 neither men nor angels can do. But it is to con- 
 ceive and eKpress a }i:st sense of his excellency, 
 and to maintain a conduct answerable to the seve- 
 ral perfections which we acknowledge in him.— 
 For instance, 
 
 We glorify his power, when we celebrate the 
 displays of it in the works of creation and provi- 
 dence, and when we rely upon it for the perform- 
 ance of ah that he hath promised. Thus Abraham 
 did, when ''^igainst hope he believed in hope," 
 respecting the birth of a son. He staggered not 
 at the promise through unbelief, but was strong in 
 faith; believing that he who had promised was able 
 to perform, and herein he is spoken of a^ giving 
 glory to God, Thus the three Jewish youths glo- 
 
;iOS MEDITATION V. 
 
 rified the divine power when they set it against 
 the threats of the haughty monarch, s aving " th« 
 *' God whom we serve is able to deliver us out of 
 •* thj hand.'' 
 
 We glorify his wisdom when we attentively 
 notice the various manifestations of it, and when 
 we implicitly acquiesce in his providences, even 
 though we do not understand the design of them 5 
 believing that all which God doth is well done, 
 and cheerfully resigning ourselves to his conduct 
 in all things. 
 
 We glorify his mercy when we make that one 
 refuge under a sense of guilt, believing that it is 
 sufficient to pardon the greatest transgressions, 
 that he will do this according to the scheme of the 
 gospel covenants 
 
 We glorify his omniscience and omnipresence y 
 H^'hen we set hi»B always before us, and live " as 
 " seeing him that is invisible ;" when we are as at- 
 tentive to those parts of religion which are con- 
 cealed from the view of man, as if all was transact- 
 ed upon the open theatre of the world, and when 
 the thought of his presence restrains us from those 
 sins v/hich have the temptation of privacy. 
 
 We glorify his holiness when we behave our- 
 selves with becoming lowliness and self-abase- 
 ment before him, under a sense of our impurity, 
 and at the same time feel and express an earnest 
 desire to be conformed to his image, and to be ho- 
 ly as our Father in heaven is holy. 
 
 [We glorify Wis faithfulness, 's\heTi we trust in 
 his promises, firmly relying upon the accomplish- 
 ment of them, and at the same time imitate Him 
 by our strict regard to truth in our words and ac* 
 tions.J 
 
On glorifying God. 209 
 
 Further : ne glorify God in his providences^ 
 when we eye his hand, own his sovereignty and 
 justice, his wisdom and goodness in every dispen- 
 sation, and dutifully submit to his will, whatever 
 he appoints for us. 
 
 We glorify him as the moral governor o^ the 
 world, when we are attentive to his laws, as con- 
 tained in his written word, when we esteem them 
 according to their excellency, as holy, wise, just 
 and goad ; when we make them our study and de- 
 lightful meditation, our monitors, and the rules of 
 conduct; submitting to his authority therein at all 
 times and in all things. 
 
 In short, we then glorify him as God, as the 
 most excellent of all beings, when our greatest 
 ambition and constant endeavor is, to love him, to 
 serve him, and to be like unto him. — When we 
 are solicitous above all things to obtain his favour, 
 esteeming '* his loving kindness better than life;" 
 when we are more concerned to please God than 
 to secure any interest in the world ; when we re- 
 ceive all our outward comforts as his gifts, and 
 consecrate them all to him; desiring to improve 
 them to his honour, and in all our common trans- 
 actions^ study to approve ourselves in his sight as 
 those who are accountable to him, we then glorify. 
 God inwardly. 
 
 And we glorify him outwardly^ when we give 
 oi/iprs occasion to praise and honour him. When 
 we shew our esteem and reverence for God, not 
 only in our words, but in a uniform course of ac- 
 tions; publicly worshipping him in a reverent and 
 devout manner, expressing a warm but discreet 
 zeal for his name and his cause ; a readiness to 
 vindicate Ids honour at all times, and to imitate 
 him in acts of justice and mercy j in these ia- 
 
2iO MEDITATION V. 
 
 stances we " let our lights shine before men, and 
 " thus we gloritjr God," by occasioning them " who 
 '' behold our good works, to glority our Father 
 " who is in heaven." 
 
 O, my soul, let this be thy care and ambition, 
 thys to honour God in thy thoughts, words and 
 actions: to maintain a due sense ot" his excellen- 
 cies thyself, and to make a just representation of 
 tliem to the world. In all my ways and under- 
 standings let me acknowledge him, and " whether 
 " I eat or drink, or whatever I do, let me do all 
 '* to the glory of God." Nor let me neglect to. 
 otfcr him tiiat tribute of praise and thanksgiving 
 vhich is justly his due, and by which he esteems 
 bimself honoured; for he hath said, "• He that of- 
 " fereth praise glorineth me," To him would I 
 give the glory of all that he hath done for the 
 world and for the church: fc*r his people in gene- 
 ral, and for me in particular; for*' by the grace 
 " of God I am v.hat 1 am." 
 
 In short, let me make God my all, and his 
 glory my end in all. In order to this ! need not 
 disregard my own interest ; for that is always con- 
 sistent with God's glory. He that truly honours 
 God will most effectually serve himself, and se- 
 cure his own salvation. Lord assist me in this 
 great coiicern. Fill my mind with a sense of thy 
 excellencies, and enable me to walk worthy of 
 thee; by my lips and in my life. " shewing forth 
 *« the virtues of him who hath called me: of whom, 
 ^^ and through whom, and to'U'houKare all things i 
 ^ ta wkaia be glory for ever and ever,." Ameu* 
 
C 211 ] 
 
 MEDITATION VL 
 
 On the several ages of life, 
 
 I WAS in company the other night, when it was 
 debated, — What age of life is the most desirable ? 
 Such a c^uestion is indeed with most persons easi- 
 ly resolved, who can think of no age with any sat- 
 isfaction but tiie vigour of youth. One person wa» 
 mentioned, who has scarcely reached forty years, 
 and yet has been heard to express his concern tliat 
 he was so tar atlvanced, as to be likely soon to suf- 
 fer an abatement of his pleasures. ^ — I am on the 
 wrong side Fift-y^ is a common expression with 
 persons past tliat age, whici), though sometimes 
 uttered witii an air of jesting, shews the inward 
 sense of the speaker. The thought of approach- 
 ing old age is terrible to most: And indeed, were 
 bodily pleasures the proper happiness of a reason- 
 able creature, there would be some reason for it; 
 because, as the body grows old and decays, the 
 pleasures of it must of course decay also. On 
 which account there cannot be a more deplorable 
 case than that of a poor old sensualist, who knows 
 no life but the animaL 
 
 The conversation led me to consider with my- 
 self, what age of life ought to be esteemed by a 
 wise and good man as the most valuable ; for in 
 different periods there is certainly a great diversi- 
 ty. We do not come into tlie world in our full 
 stature and capacity, and die in the same state 5. 
 but pass through the different stages of infancy, 
 childhood, youth, manhood and old age. How to 
 fix the precise limits of each is not easy, nor of 
 i^iuch consequence. — Infancy is the first and short- 
 est stage of life, to which we may allow four or five 
 yeai's* — Childhood may be ej^teudcd to twelve 5 at 
 
212 MEDITATION VI. 
 
 which time, according to the Jewish doctors, per- 
 sons begin to be sui juris, capable of making vows, 
 [and coming under the yoke of the law, &c.] — 
 Youth reaches to about twenty years. — and man^ 
 hood extends to the time when the vigour of nature 
 begins to be impaired ; which is most commonly 
 the case before sixty^ and from thence old age 
 creeps on us. 
 
 The question is. Which of these periods ought 
 to have the preference ? lafancif has certainly no 
 claim to it; the man can scarcely be said then to 
 live, though the animal doth. In the next stage, 
 childhood, reason begins to blossom, and the mind 
 to open. In the following, that o\' youths the men- 
 tal faculties grudually exert themselves. But how 
 low is our reason, and how weak our judgment! 
 " When I was a child," says Paul, " I spake as a 
 ** child, I understood as a child, I thought as a 
 " child;" and with how much infirmity that is at- 
 tended, they who have passed that state and '" put 
 *' away childish things," well know. And thougli, 
 youth has a little more of the rational than child- 
 hood, yet innumerable are the follies and dangers 
 which attend it. So few get through this stage 
 without ruin, or at least great injury, that no wise 
 man, when he looks back upon it, would desire to 
 return to it again. The paths of youth are slip- 
 pery paths. Whatever young persons may think 
 of themselves, their thoughtful friends cannot but 
 observe them with pity and fear. They generally 
 esteem them-if^lves very wise, though they are 
 without experience, rash in their judgments, pe- 
 remptory in their resolutions, impetuous in their 
 desires, and eao:er in their pursuits; so that they 
 do little which will afford matter of pleasing re- 
 flection in more mature age, and much that will 
 require repentance. Often we see them take such 
 Steps as lay the foundation of many sonows in 
 
On the several ages of life, i213 
 
 ftftcr life. So that we must approve Solomoirs 
 censure, " Childhood and youth are vanity," 
 
 The next period, that of manhood^ may be 
 thought the best of our time ; and it is granted that 
 it has many advantages above the preceding ; 
 but not witliout much alloy. Great part of it is 
 usually spent before we get rid of that foolish 
 dream of an earthly happiness. We busy our- 
 selves a great while in realizing the fine scenes 
 which we had painted in our imaginations, or in 
 pursuing other objects equally vain : for what dif- 
 ference is there between him that dotes upon a 
 bag of money, [or a title of honour] and him that 
 plays upon- a hobby-horse ? — save that the growa 
 child is the more childish. So that on the whole, 
 (a religious temper being supposed, which the for- 
 mer years best serve to introduce) I cannot but 
 reckon the latter stage of maidiood, between fifty 
 and si.vty^ preferable to any other, and the most 
 important period of life. Youthful heat is long 
 since spent; the judgment is come to full maturi- 
 ty ; the world has shewn itself an impostor in all 
 its forms. By this time, if ever, we shall be con- 
 vinced how little it can contribute to true happi- 
 ness. Some more eminent degree of mortification, 
 and of experience in religion may now be expected, 
 as well as a greater stock of knowledge. On these 
 and some other accounts, I must disapprove the 
 common saying, That a person turned of fifty years 
 is on the wrong side of that age. I sijould call it 
 the right side; not only as he is nearer heaven^ 
 but as he is in his most improving age of life. 
 
 As by the good providence of God I am now 
 brought to this period, I would endeavour to take 
 the advantage of it, and improve it as my best op- 
 portunity for religion, and for preparing for another 
 
214 
 
 MEDITATION VI. 
 
 world. Lord direct and assist me by thy grace! 
 In order to this 1 purpose, 
 
 1. Seriously to review the former stages-of my 
 life; to consider my dangers, my mercies, and n»y 
 sins. I thank God tiiat 1 have not religion now to 
 begin, and that I have liltherto been Kept in the 
 practice of it. I have indeed taken many false and 
 foolish steps, in every age, which I have reason to 
 weep over ; but blessed be God, 1 have not " made 
 " shipwreck of faith and a good conscience." — 
 Though much has been amiss, and I now see might 
 have been mended, I desire to be thankful that 
 things are no worse. It is a pleasure to me to 
 think that I have got so far through life, with some 
 comfortable hope of heaven. Adored be divine 
 grace ! I siiould be loth to go back again, unless I 
 were sure to escape the follies I have run into 5 
 much less would I desire it for the sake of youth- 
 ful pleasures. I know by woeful experience, how 
 vain and deceitful they are, and am thankful that 
 I am delivered from them. I am not inclined to 
 sry out with the poor old sensualist, that I were 
 young! I have a nobler prize: may I constantly 
 piess forwards towards it. 
 
 2. I would endeavour to disengage myself 
 from the world, to withdraw my affections from it, 
 and to be getting it out of my hands as much as 
 my circumstances will allow, but especially out 
 of my heart. I leave others to pursue projects 
 for this world; it becomes me to be taking my 
 leave of it, and to be turning my thouglits another 
 %vay, towards " a better country, that is the hea- 
 " venly." 
 
 3. I purpose to correct, as far as I can, my 
 former mistakes; to mark and avoid the rocks up- 
 on which I have split, cr have been in danger of 
 
On human friendship. 215 
 
 being wrecked. If I ought to learn wisdom and 
 cauiiun bj the experience of otiiers, how muck 
 more by my own. 
 
 4. I would regard this period of life as more 
 especially due to religion. Let my juniors mind 
 this world ; my care should be chiefly about ano- 
 ther. Life is short and hastening to a close. The 
 present time is my harvest for eternity. Let me 
 be up and doing before it is over. Let me now at 
 last remember, " One thing is needful."' 1 would 
 be careful not to lose my time either by doing no- 
 thing, or nothing to the purpose, but employ it in 
 such things as most directly concern my high call- 
 iiig, and will turn to the best account at last. — 
 Lord direct me to my duty, and succeed me in it! 
 —If I should live to old age, may it be SLguod old 
 age, full of the fruits of righteousness. Save me 
 from the common infirmity and disgrace of the 
 aged, that of covetousnesfi. Why should I pursue 
 and hug the world when I am just ready to leave it ? 
 Nothing can be more incongruous. Keep me, O 
 my God, from apostacy and declension. Take me 
 under thy special conduct through the remaining 
 part of my journey. May my path be that " of 
 " the just, which as the light of the sun, shinetli 
 '' more and more unto the perfect day." May my 
 future time be wholly set apart for God, that I may 
 have the comfort of it in old age, and review it 
 with pleasure on a death -bed, and to all eternity. 
 Amen. 
 
 MEDITATION VIL 
 
 On human Friendship. 
 
 Several late incidents have led me to reflect 
 on the nature, principles and instability of human 
 
216 MEDITATION vrr. 
 
 friendsliip. "When I consider the grounds upon 
 which the generality proceed, and the motives by 
 whicli they are actuated, 1 cease to wonder that 
 friendship is often so uncomortable and so preca- 
 rious. Tlie foundation upon which it stands is of- 
 ten not only humour, whim, and fancy, but down- 
 right iniquity. Persons frequently recommend 
 themselves to others by their vices. Many chuse 
 the wicked of various descriptions as their chief 
 companions, for no other reasons but because they 
 are like themselves. IJovv rare, alas ! is virtuous 
 friendship ! founded upon real merit and good- 
 ness, cultivated and improved according to the 
 rules of religion. How seldom is mutual and in- 
 timate acquaintance conducted according to the 
 laws, and in subserviency to the ends of true 
 friendship. 
 
 And how nice and fickle a thing friendship is, 
 even where there appeared to be something right 
 and commendable in the beginning of it. Some- 
 times our friends will desert us upon a very slight 
 occasion, and if rightly understood, would appear 
 none at all, but out of mere humour, and we can 
 never learn why. Sometimes when we are in- 
 tending the best offices of kindness towards them, 
 and we are discharging our duty, according to the 
 conviction of their consciences, as well as with the 
 testimony of our own. If what we say or do inter- 
 fere with any little interest of theirs, or the man- 
 ner of it be not quite agreeable to their taste, there 
 is an end of their friendship, and not only coolness, 
 but enmity succeeds. 
 
 Let me learn wisdom and gain instruction by 
 such instances as these, which so frequently occur, 
 and especially by those which I have recently ex- 
 |)^rienced. Lord be thou my teacher ! As the best 
 improvement of such events 1 would learn, — 1. To 
 
On the diligence of a Merchant, £17 
 
 lessen my dependence upon men : according to 
 that divine admonition. " Cease from man,"— 
 David once said, '• All men are liars," i.e. defec* 
 tible, changeable and liable to deceive. — ^2. To be 
 faithful in my friendships. From the resentment 
 1 feel at the unsteadiness and treachery I have ex- 
 perienced from others, I v/ouid be careful not to 
 occasion the same in any. — 3. To bear with as 
 much calmness as I can, mortifications and disap- 
 pointments of this kind. Such is the frailty of hu- 
 man nature, that I must expect them, and there- 
 fore should provide against them. -^4. To make 
 God my friend, who will never forsake or disap- 
 point me.— "5. To sficure tlie testimony and rejoicing 
 of my own conscience ; and in order to that,—- 
 C. To keep on in the way of duty, with a generous 
 neglect of the opinions, favour or frowns of others. 
 Truth and duty should be dearer to me than the 
 friendship of all the world.— 7. To wait for the 
 state of perfect love and friendship above. Lord 
 assist me herein and teach me to expect less from 
 the creature, and more from thyself. Thy accep- 
 tance and thy smiles are enough. If my friends 
 approve and stand by me in the way of my duty, it 
 is well, and I would be thankful. If not I desire 
 to make myself easy. " My eyes are ever to the 
 <* Lord : there is none on earth I desire besides 
 <' thee. Thy loving kindness is better than life." 
 
 MEDITATION VIIL 
 
 i)n a singular instance of diligence in worldly 
 affairs. 
 
 The practice of a certain gentleman, who had 
 raised a large estate by his own industry, was men- 
 tioned the other night in company, not without such. 
 
 u 
 
218 MEDITATION IX. 
 
 praises as are generally bestowed Oti those fhit 
 '• do well for theniseives/' He would be in hi« 
 counting house by three o^c\(nk in ihe morning, and 
 abroad about his business by s'lv, even ou the cold- 
 est day in winter. But with ine it lessened the 
 value of such industry to consider, that it respec- 
 ted only the concerns of this vorld. Had this la- 
 bour been '' not for the meat which perisheth alone, 
 *' but for that also which endureth to everlasting 
 '' life," it had been something; but as it was, it 
 appeared maguo conatu nihil ctgere : taking a great 
 •deal of pains for nothing. 
 
 But, canst not thou, my soul, learn something 
 from it ? How do such examples reproach my cold- 
 ness, sloth and indifference, in the momentous con- 
 cerns of another world! Shall men of business be 
 thus resolute in the pursuit of this world .^ Shall 
 they thus sacrifice their ease, and abridge their 
 rest, to settle their accounts and manage their 
 trades, and shall I feel no ardour in my work when 
 I have infinitely greater things in view, even '* the 
 ** true riches," that perish not ? that eternal weight 
 of glory which is the prize of our high calling ? Not 
 only does this infinitely surpass all the gain of the 
 worldling, but even the present improvement of 
 one grace is far preferable to it. " The trial of 
 *' faith is more precious than gold which perish- 
 " eth." And communion with God is unspeaka- 
 bly more excellent, delightful and profitable than 
 any thing about which the men of the world are 
 employed. Shall the merchant leave his bed so 
 early for the low work of casting up figures, &c. 
 and shall I grudge redeeming a few minutes from 
 sleep of diversions for conversing with heaven } At 
 three o'clock in the morp.ing in the counting-house ! 
 —but when in the Oratory ^ 
 
On candour to the failing's of good men. 219 
 
 Think, my soul, of the example of thy Lord 
 and Master, who rose up a great wliila before day, 
 aiul departed ii»to a secret place and prayed.— 
 Lord make me as wise for my soul as others are for 
 their bodies, and wlieii the account coujes to bO 
 cast up at last, I know who will be the greatest 
 g^iiaer. 
 
 MEDITATION IX. 
 
 On candour towards the failings of good men, 
 
 AMONG-the many trials which attend us in this 
 state of inip rfeclion and vanity, the failings of 
 those T converse with, especially of good men, are 
 nut the least ; and i think that I nnd a stronger sense 
 of them, and feel myself more atlected by them of 
 late than 1 formeily did. Whether this be owing 
 to them or to myself: whetlier they are more 
 apt to shew their faults, or I to discern then), I 
 wish to enquire. Possibly 1 may have acquired 
 a quicker appiehension of what is good and what 
 is cul|'.able than 1 formerly had ; and in this case 
 among otisers, as Solomon says, " He that increa- 
 " seth knowledge encreaseth sorrow," But for 
 my own relief, and in 'justice to my friends, I 
 think myself obliged to ask myself — May I not 
 often be mistaken, and carry my censure of some 
 things in them too far ? Possibly what I esteem 
 a fault may really be none; or at least they may 
 not apprehend it to be so. If it be a fault, they 
 may not often be guilty of it : I may take theiu 
 at a disadvanta52;e, and see them in one of their 
 worst moods. That way of speaking and acting 
 may not be what they allow themselves in. and I 
 do not know the resentment they have of it. I 
 see the foUy^ but I do not see how they bewail. 
 itj aud condemn themselves j possibly it may bo 
 
220 MEDITATION IX* 
 
 with more severity than I condemn them. We 
 are very imperfect judges of the character of 
 other persons, not being able to take in these 
 and the like circumstances in their case, and 
 therefore siiouUl not be forward to pass au un- 
 charitable judgment. 
 
 Besides ; if the persons wliom I am apt to cen- 
 sure have their infirmities, have they not their ex- 
 cellencies too ? And ought 1 not to look at tlie one- 
 as well as the other ? v\hich perhaps, if duly weigh- 
 ed, would by far preponderate. 
 
 It behoves me further to ask, H-ave not / my 
 infirmities as well as others ^ Am not I conscious 
 to as bad things in myself, as those I so much com- 
 plain of in tiiem ? If not the very same, yet others 
 equally culpable; perhaps more so. And why 
 should I be so severe on the infirmities of other 
 people, and so indulgent tow'ards my own .^ I ex- 
 pected, in such and such persons, more wisdom 
 and prudence, more gentleness and meekness, 
 more charity and zeal for usefulness; more devo- 
 tion of temper, and a greater decorum in their 
 conduct: But, alas! how defective am 1 in these 
 and many other things myself! Let me take my- 
 self to task, and apply our Lord's admonition: — 
 •' First cast the beam out of thy own eye, then 
 *« shalt thou see clearly to cast the mote out of thy 
 *' brother's eye.'' 
 
 I may not have been sufficiently apprised how 
 much evil there is in resenting so severely the in- 
 firmities of my brethren. "^ The wisdom that 
 " is from above is gentle, full of mercy and good 
 " fruits, without partiality," or (as bishop Leigh- 
 ten renders the word) wit Ji oat critical severity, 
 ' in judging others. They that have most ol 
 * this wisdom (says he) are least rigid to those 
 
On candour to the feelings of good men, 2^t 
 
 * that have less of it. I know no better evidence 
 ' of the strengtli of grace than to bear with those 
 ' that are weak in it.' Fo the same purpose 
 sajs Fenelon ; ' It is often our own imperfection 
 ' that makes us reprove [uncandidiv] the imper- 
 
 * fections of otliers. The passions oi' other mea 
 ' seem ridiculous and insuj)portabIe to lum that is 
 ' given up to his own. Divine charity makes great 
 
 * allowances for the weaknesses of others, and 
 < treats them with gentleness. It is never over- 
 
 * hasty in its proceedings. — Impeifect virtue is 
 ' captious, censorious, sour, severe and implacable. 
 
 * Perfect virtue is always uniform, meek, affable 
 ' and compassionate. It takes every burden upon 
 ' itself, and thinks of nothing but doing good.' 
 
 How just are these sentiments, and how much, 
 am 1 condemned by them ! for more of this divine 
 love and charity ! I sliould then judge more favour- 
 ably of many around me, than 1 have been wont to 
 do. Had I more of the gentleness and kindness 
 of the gospel, I should see less of the infirmities 
 of other men, or should cast a veil over them, and 
 turn my resentments chiefly against myself, 
 
 my God, form my heart to a correspondence 
 with the state of things with me, and around me. 
 I am compassed about with infirmities ; my own, 
 and those of others. The world iietli in wicked- 
 ness; and as for the church, it is a sort of hospi- 
 tal, where all. are patients, and even the best are • 
 but under cure. Two or three rules I would pro- 
 pose for tlv3 direction of my conduct. 
 
 As I would not cherish or overlook my own 
 infirjnities, so I would not puss unnoticed the sins 
 and follies of others. Charity does not require it;, 
 nor is there either dutv or safety in it. Lot was 
 vexed with the ffUhy communications of the wick- 
 u2 
 
;^"i3 MEDITATION X. 
 
 eA. David beheld the transgressors and was 
 grieved. Paul mentions '* with weeping" those 
 who were «* enemies of the cross of Clirist. who 
 " gloried in their shame and uniuled earthly 
 " things." I am not required to deny or palliate 
 the sins of bad men. or the infirmities of the good, 
 but to maintain a just sense and abhorrence of 
 them, and not think the better of sin and lolly be- 
 cause of the characters of those in whom it is found. 
 Nevertheless I would put as favourable a construc- 
 tion as- 1 can upon their actions, and bear theic 
 real faults, "and even their offences against wie] 
 with patience^ I would ever converse with man- 
 kind according to the law of charity, and endea.- 
 vouras far as I can to heal the disorders of my bre- 
 thren. I would be concerned rather to act the 
 part of a pliysician than of a censor. At the same 
 time I would carefully avoid or correct the like 
 failings in myself, and patiently wait, and dili- 
 gently prepare for, that blessed state above, where 
 all imperfections in others and in myself, shall be 
 clone away. Lord afford me the influences of thjr, 
 spirit. 
 
 MEDITx\TiON X. 
 
 On Fenelon's implicit subjection to Church kSu- 
 thority. 
 
 I LATELY met with the life of Mons. de Fene- 
 }on, archbishop of Cambray, in which I found seve- 
 ral thinpjs which shew a Christian grandeur and 
 elevation of mind above what is common. I con- 
 fess I was surprised to find such a man so wofully 
 ensiaved to church power and authority, as to sac- 
 rifice his reason and understanding to tlie dictate* 
 
On implicit subjection in religion, 223 
 
 of the pope.* But Ijow hard is it to throw ofTinve* 
 terate prejudices, and the principles ot education. 
 There seenis however a degree ot ingenuity and 
 honesty, even in this part ot'his conduct, that gives 
 an honourable idea of tlie nian, allowance being 
 made tor the notions in which he was brouglit up. 
 As the Roman catholics believe the infallibility ot 
 the church and the Pope, they consequently ac- 
 knowledge their decisions to be sacred and divine, 
 and a full submission to be due. This is the sense 
 he himself had of the matter. ^ My submission,' 
 says he, « was not a stroke of policy, nor a silence 
 
 * in respect to men, but an act of obedience to God 
 
 * alone. I looked upon the judgment ot my suj)e- 
 ' riors as an echo of the supreme will. — 1 heard 
 
 * God speaking as to Job out of the whirlwind.—- 
 ** Who is this that darkeneth counsel by words 
 '* without knowledge ?" and I answered him fron^ 
 
 * the bottom of my heart — ^'' Since I have spoken 
 " unadvisedly what can I answer? I will lay my 
 " hand upon my mouth.'- — And again, ' 1 would 
 
 * rather die than defend a book, directly orindi- 
 ' rectly, which I have conden)ned without restric- 
 
 * tion, in the sincerity of my heart, from a princi- 
 ' pie of docility and submission to the holy see.' 
 
 May not thi-s instance of absolute resignation 
 to the pretended head of the church, admonisli 
 me concerning my duty to the true head ? His 
 doctrines, laws and censures are all pure and di- 
 vine, without the least mixture of error and infirmi- 
 ty. I know God has spoken by the Lord Jesus ; but 
 as for this man, the pope, I know not whence he is. 
 O for a true docility to my great liord antl Master ! 
 May [ bow my undlerstandinp; to his authority ! I 
 may and should use it to find out the meaning of 
 
 * So as to recant all that he had written on a point 
 of doctrinal controversy. Ed, 
 
S24 MEDITATION X. 
 
 his doctrines and laws, but must not set it up in 
 opposition thereto. If he has taught or command- 
 ed any thing, it is enough. I would lay aside all 
 cavils and would resign submit, believe. and obey, 
 entirely and without reserve. 
 
 How many fine strokes of piety and devotion do 
 I meet with in this writer, among some that I can- 
 not well digest. I am sensible I may borrow hints 
 from him very much to my advantage. May 1 al- 
 ways be open to conviction and reproof, and ever 
 be ready to receive the precepts of wisdom and 
 virtue wherever I meet with them. Lord be thou 
 my instructor 1 
 
 ENI> OF Tim THIRD TART. 
 
DEVOUT 
 MEDITATIONS. 
 
 PART tHE FOUSrStf 
 
 ON VARIOUS SEASONS AND OCCASIONS. 
 
 MEDITATION r. 
 
 Saturday Evening : J^everence in the JVorskip of 
 Oud, 
 
 By the good hand of my God upon me I am 
 brought near the close of another week, and have 
 the prospect of anotlier sabbath. Among the du- 
 ties that lie before me the ensuing day, tliose 
 M'hich concern public worship, are not the least 
 considerable. It was, I presume, the chief end 
 of God in the institution of a sabbath, that men 
 might meet together openly to acknowledge Him, 
 and pay tlieir homage to Ilim. Upon the proper 
 discitarge of this duty, the sanctilication of the 
 sabbath, and the comfort of it, much depend. 
 
 Among other defects of which I have to ac- 
 cuse myself, one isi.— the want of 4"^ reverence in 
 
"Sr^G MEDITATION 1. 
 
 the house of God, and ot sufFicientlj considering 
 that 1 am lliere in his luoie iimnediale presence.— 
 O my God, forgive my past negligence, and help 
 me, when I enter into tliy coulU to realize thv pre- 
 sence, and to behave mjseli' as one under a deep 
 impression ol" tliis trutii that tltoii art there ; reilec- 
 ting witii the patriarcii — " liovv- venerable is this 
 " place! This is none other but the house of God, 
 " and this is the ^ato oHieaven !" 
 
 It was one of the precepts which God gave the 
 
 Jews, tiiat tliey should '' reverence his sanctuary.'* 
 There was doubtless, a peculiar holiiiess in that 
 place, and a peculiar reverence due to it, founded 
 on reasons peculiar to that dispensation. It was 
 distinguished by the Shechinaliy the glorious ap- 
 pearance above the ark, by which God manifested 
 hiiuself to his people in a peculiar and sensible 
 manner. Accordingly sundry laws were prescri- 
 bed to secure such a reverence to that place, as is 
 due to no other. 
 
 It is certain that now, under the gospel, there 
 is no such sanctuary, or holy place.* TwAt liolincss^ 
 which was purely relative, ceased when tlie sym- 
 bol of God's presence was withdrawn. Men may 
 consecrate places by forms and ceremonies, and 
 may call them holtf, but they can never make them 
 so, in the same sense as the Jewish tabernacle and 
 temple were. Nor is it necessary they should be 
 in tiiat sense holy ; for we find that since the gos- 
 pel dispensation commeiued, all places were used 
 for worship without distinction. So our Saviour 
 has told us it should be, John iv. and so we find it 
 was. Christ himself preached in synagogues; on 
 a mountain ; by the sea side ; in a ship : in a pri- 
 vate house. And so did his apostles. Under the 
 gospel, »' incease may be ofteredin every place. "«*« 
 Mil. iv. 11, 
 
On reverence in Ood^s worship, 227- 
 
 But though places of worsliip are not now ho- 
 ly, there is undoubtedly a reverence due to them^ 
 or at least in them. 'Ihey may still be called 
 houses of God, as places ol his ijpecial, spiritual 
 presence, where we go to meet with Gud, and 
 more solemnly to approach him. Where God is 
 woishipped according to his own institution, he 
 still *' records his name," and we may expect the 
 accomplislunent of his pronuse, that he will meet 
 his worshippers and bless them. Christ has 
 promised *" that where two or three are met to- 
 «* gether in his name he will be in the midst 
 *' ot them.*' That visible Shechinali^ or glory, 
 which appeared in the Jewish sanctuary, may be 
 considered as typical of a m<M'al, spiritual presence 
 of God, under the gospel : of that greater measure 
 of light, life and comfort, which devout men are 
 favoured with in gospel worship, 
 
 0, my soul ! reflect on this matter, and learn 
 to reverence God's sanctuaty. Look upon it as 
 the place of God's spiritual presence, and let that 
 consideration compose thee into a grave, decent) 
 reverent behaviour there. Endeavour after a tem- 
 per and frame that becomes one who is permitted 
 to converse with God; a being of sovereign ma- 
 jesty and infiniti^ purity. I would resolve parti- 
 cularly, to maintain holiness of manners and pu- 
 rity of heart. Under the lav/, strict orders were 
 given not to approach God while under any bodi- 
 ly defilement, and such as presumed so to do were 
 to be cut otf. Let me ever reinember that »* the 
 " Lord our God is holy," and that '* holiness bc- 
 ** cometh his house for ever." If I regard iniquity 
 in my heart the Lord will not hear liie. If I al- 
 low myself in any defilement, my sacrifices will 
 be an abomination to him. Let me therefore 
 *« vvash my hands in innocence, and so compass 
 «* his altar." 
 
228 MEDITATION II. 
 
 I would endeavour to get my mind filled with 
 a sense of the greatness and purity of God, when 
 1 am going to his liouse ; and when I enter into it 
 1 would direct my thoughts to Uim as present, im- 
 ploring his assistance and blessing. In the whole 
 of his worship I would attend diligently and de- 
 voutedly to the work 1 am about, keeping my eye 
 fixed on God, and governing my outward deport- 
 ment suitably to such a presence ; carefully guar- 
 ding against smiling, gazing about, sleeping, and 
 whatever would appear inconsistent with the re- 
 verence which his worship requires. I would like- 
 wise guard my thoughts and affections, remember- 
 ing that i\ie God I worship " searcheth the heart 
 <• and trieth the reins.*' 
 
 Lord assist me by thy grace ! Favour me witK 
 thy presence, and fill me with thy spirit. 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." 
 
 MEDITATION II. 
 
 Saturday Evening, — Preparation for the Lord^s 
 day. 
 
 To-morrow^ is a day set apart by the appoint- 
 ment of God for the solemn, special work of re- 
 ligion, for which I would now endeavour to pre- 
 pare myself in the best manner 1 can. Lord as- 
 sist me herein ! They who object against the mo- 
 rality of the sabbath, and are for laying it com- 
 mon, certainly are not friends to themselves. 1 
 cannot but look upon it as a wise and merciful 
 institution. Herein God hath joined our duty and 
 our happiness. However it be with others, 1 am 
 
Freparcttion for the LordPs day. 229 
 
 •Bure I need such pauses as these in the pursuits of 
 the world, and desire to be thankful that I am SO 
 frequently called otF from the distracting business 
 of this earth, to turn my face more directly to- 
 wards heaven. O for wisdom and grace to im- 
 prove my sabbaths aright, that every such day may 
 prove a foretaste of my everlasting sabbath, and be 
 as one of the days of heaven 1 
 
 I purpose on the morrow to pursue the rules 
 which I have prescribed to myself, concerning the 
 several duties of the Lord's day, private and pub- 
 lic, tlie neglect of which it becomes me to remem- 
 ber with self-condemnation. I would take care to 
 lose none of tiie sacred time of that day, but dili- 
 gently employ the whole of it in public or sacred 
 devotion, or in works of mercy, so far as my health 
 and strength will admit, and leave no intervals 
 but such as may fit me to return to religious ser- 
 vices with more advantage. 
 
 I would make a great account of divine wor^^ 
 ship, and would always have designs and views 
 suitable to such weighty employment as I am call- 
 ed to through the whole of the day. It is a worfc 
 of great importance I am about, when in the im- 
 mediate presence of God, and transacting with him 
 the affairs of my soul and eternity ; it therefore 
 becomes me to be in good earnest, and very soli- 
 citous about success therein. 
 
 I would resolve and endeavour duly to prepare 
 myself for the work of every sabbath. With this 
 view I would be early in my closet, striving to get 
 my heart warmed with secret devotion, to awaken 
 my faculties, to fix my attention to divine things, 
 and bespeak the presence of God with me. I would 
 beg his blessing upon the several services of the 
 tJay, ^id upon the minister I may hear, whom I 
 
 7i 
 
S50 MEDITATION U. 
 
 would always aflfectionatelj recommend to God, that 
 he may be helped in the delivery of his message, 
 and that a suitable word may be directed to mj* 
 heart. 
 
 I would be careful to join in all the devotions 
 of the congregation, both in the prayers and praises 
 that are offered up ; and thertfoie would ahvays 
 make a point of being present before the worship is 
 begun. I would also caiefuUy watch against tri- 
 fling in it, and not suffer my eyes or my thoughts 
 to rove about, as I have too often done, but keep 
 close to the work in hand, going along with the 
 minister, and not only hearing Ids petitions, but 
 giving my hearty Jimen to them, and making them 
 my own. 
 
 I will endeavour to make some advantage by 
 every sermon I hear ; which may be done when it 
 is noae of the best. If it be grave, solid and prac- 
 tical, though it have nothing new or extraordinary, 
 I may improve by it, as I wish to relish and feed 
 upon known truths AVhen I go to hear the word 
 of God, 1 do not always propose new light, and fur- 
 ther instruction, much less the entertainment of 
 my curiosity, but rather the warming of my heart, 
 and having my mind stirred up by way of remem- 
 brance. I would chiefly value such preaching as 
 is fitted to rouse the conscience, and better the 
 heart, rather than tickle the ear. The honourable 
 Mr. Boyle, in a reflection upon a looking-glass with 
 a rich frame, observes, ' Though the curious frame 
 
 < attracts and pleases the eye, it does not represent 
 
 < the image of the beholder's face : so the fine ex- 
 
 < pressions which many applaud in sermons have 
 
 < no power, like a good looking-glass to shew them 
 
 < themselves, but divert them from regarding the 
 « more instructive parts of the discourse.' Con- 
 eider, my soul, that devotion in heariug, aiul 
 
Saturday night before the Lord^s supper. 231 
 
 practice afterwards, arc the great ends I should 
 have in view. Let ine attend to this at all times, 
 so as never to trifle in the house of God, and in 
 the affairs of eternity. 
 
 I purpose to employ sometime every Lord's 
 day-evening in reviewing what has passed in the 
 day; in censuring what has been amiss: in im- 
 
 f pressing upon my lieart what 1 have heard, and fol- 
 owing it with suitable confessions, petitions and 
 praises, and with pleasing contemplations on the 
 blessed state above; where sabbath religion, and 
 that essential part ot'iij gratitude and praise, will 
 be better understood and better perforn^ed. Lord 
 tune my heart more and more for thy worship on 
 earth, and fit me for thy day approaching. Make 
 me glad with thy countenance, and after a few more 
 days attendance in thy outer court, may I be ad- 
 mitted " within the veil," to unite with the rest 
 of thy saints in ascriptions of praise " to him that 
 *' sits upon the throne, and to the lamb for ever and 
 <* ever !" 
 
 MEDITATION III. 
 
 Saturday night, before the Lord^s Supper, 
 
 To-morrow is a solemn day: "the great day of 
 the feast." It is a sabbath and a sacramental day. 
 I ought to make it a busy day : O may I find it a 
 good and comfortable one ! The circumstances of 
 the present time naturally lead me to some reflec- 
 tions and resolutions. 
 
 L I desire to review the state of things with me. 
 I thank God for the evidence I have of my sincerity 
 in the Christian profession ; so that I have not oc- 
 casion to go through the whole process of sel^-exara- 
 
232 MEDITATION III.. 
 
 ination. O that herein I may not be mistaken! 
 <* Search me, O God, and know my heart, and see if 
 <* there be any evil way in me." — It is not, how- 
 ever, needless to enipioy tome time in looking baci# 
 on what h<is passed the last week and month, and 
 since the last sacramental season, enquiring how I 
 have spent my time ? how I have impioved my 
 sabbaths ? how I have managed my secular call- 
 ing ? how I have governed my passions and appe- 
 tites ? how I i)ave performed the duties of worship ? 
 "What victory liave I gained over my infirmities ? 
 and particularly that which 1 have formerly con- 
 fessed with so much sorrow, and to which 1 have 
 had a peculiar reference iu my prayers and vows 
 at the table of the Lord r 
 
 2. I would endeavour to trim my lamp, and o;et 
 my heart into a serious solemn frame, that in the 
 services of God's house and table I may experience 
 a holy warmth and intenseness of devotion. For 
 which purpose, I would spend a fit proportion of 
 time in suitable exercises of religion this night, and 
 be early in my closet in the morning. Lord grant 
 me thy presence and assist me by thy grace. 
 
 3. I would endeavour to preserve a joyful 
 frame of mind through the work of the day, and 
 particularly at the Lord's table. How great a 
 dignity and privilege is it to sit there among thy 
 children ; to have the covenant of thy grace seal- 
 ed and confirmed to me. Infinite grace! I know 
 not which to admire most, the love that made the 
 feast, or that has made me a guest. O, my soul ! 
 rejoice in the Lord, and joy in the God of thy sal- 
 vation. that those woeful infirmities which hang 
 about me were removed ! that I could get rid of 
 my sinful imperfections! However, since I know 
 that they are not allowed, they need not hinder 
 my gpatitude and joy. I am id pursuit of a cdn- 
 
 m 
 
Lord^s day evening* 233 
 
 quest over them, and shortly the victory shall be 
 complete. In the mean time; 1 have in the ordi- 
 nance before me no small encouragement. The 
 cup which I there take, is ." the new covenant in 
 " the blood of Christ, shed for the remission of 
 ** sins." Though I am a sinner, I will plead tiie 
 mercy of thy nature, the grace of tliy covenant, and 
 the blood of atonement. Witli triumph I would 
 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 resolve upon a life of holy obedience, and 
 greater exactness therein, In order to which I 
 would now examine what has been the state of 
 things with me, and what it is at present ; and con- 
 sider how it ought and may be better for tlie future. 
 Lord assist meiierein,and fjuicken me in the course 
 of my future obedience, tl)at I n)ay be " stead- 
 " fast and immovable, always abounding in the 
 *' work of the Lord." And grant me thy presence 
 and blessing in the work of the morrow, at thy table, 
 and in all thy duties of the day ; that I may go 
 through them witii freedom and cheerfulness, and 
 ip all be " accepted in the beloved." 
 
 MEDITATION IV. 
 
 Lqrd's Day evening. 
 
 This day I heard a sermon from Luke xvi. kn. 
 Jihraham said^ son remember that thou in thy life- 
 time receivedst thy good things, and likewise La- 
 zarus evil tilings ; but now he is comforted and 
 thou art tormented. 
 
 After some remarks upon the parable in gene> 
 iral; it w^s observed, that ia the text Nve have^ 
 
 x2 
 
234 MEDITATION IV. 
 
 1. The name which Abraham gives to the rich 
 man. He calls him Son. He does not revile him, 
 how wicked soever he had been, nor call him any- 
 hard names. Whence it was suggested, how un- 
 becoming it is for Christians to treat any, however 
 unwoi thy, with terms of bitterness and contempt. 
 Keproachful language never serves a good cause, 
 and ill becomes the lips of a good man." Let me 
 iearn instruction from hence. 
 
 2. The different conditions of the persons spoken 
 of in the parable, both here and in the other world. 
 One had his good things here, and the other his evil 
 things; the one was afterwards comforted, the 
 other torm.ented. 
 
 3. An admonition to the rich man, to caii ta 
 mind the former state of things both with himself 
 and with Lazarus? and this as one reason of their 
 different states in the other world. He puts him 
 in mind that he had already had the happiness he 
 chose; the good things which he valued most; 
 whereas pious Lazarus had lived in poverty and 
 sorrow. And he appeals to him concerning the 
 equity of that distinction which was now made be.^. 
 tween them. Now he is comforted and thou art 
 tormented. « And is it not reasonable,' as if he 
 
 * had said, ^ that it should be so r' several things . 
 ^ere observed from hence : as, 
 
 1. That bad men often have a large measure of 
 goodlhings in this life, and good men a great share 
 of evil things. Some account was given of the na- 
 zure of both these. 
 
 S. That it is but just that a distinction should be 
 aifiade in the condition of both good and bad men. 
 hereafter: that the wicked who have received their 
 good things in this life should be tormented io the* 
 
Lord^s day evening. 255 
 
 other, and that, good men who have had their evil 
 things here, should hereafter be comforted. The 
 equity of this was ajgucd, and the providence of 
 God was vindicated against a common objection, 
 grounded on the present prosperity of the wicked, 
 and the suftcrings of the righteous. Some notice 
 was then taken of the advantages which good men 
 have at present. With their evil things they have 
 many good things which the wicked have notj 
 but tljeir superior happiness hereafter wili.be in- 
 finite and everlasting. 
 
 Let me endeavour a suitable improvement of 
 what I have been hearing on this subject. Never 
 more would J envy the prosperity of the v;icked.— 
 Their happiness is bux a short blaxe, or a dream. It 
 is a poor relief to the rich man in \\e\\ that he once 
 lived in pomp and pleasure, which was so soon over, 
 and is now exchanged for torment. Let me cheer- 
 fully submit to such evil things as by the providence 
 of God may be allotted as my trial here, believing 
 that there is great wisdom, and even love in the ap- 
 pointment, and that they will soon be over, and 
 then I shall be comforted. Help me. my God, to 
 hear thy discipline with a calm and cheerful mind, 
 waiting for thy salvation. Direct rue in tlie choice 
 of a happiness that v.ill be lasting. let me not 
 have my good things here ! let not my portion be 
 in this life. I leave the sumptuous fare, the puiple 
 and fine linen, to such as know of no better enjoy- 
 ments. It is enou»;h if I have thy divine supports 
 in the evil things which I may suffer here, and the 
 veil founded hope of a better and more enduiing 
 substance hereafter than this world is able to af- 
 ford» 
 
I 236 ] 
 MEDITATION V. 
 
 Lord's Day evening, 
 
 I THIS day heard a discourse on John xii. 26* 
 If any man serve me let him follow me: from 
 whence the example of Christ was set before us 
 for our imitation. It was promised, That he be- 
 ing an extraordinary person, there were some 
 things in his conduct in which we cannot imitate 
 him, and others in which we ought not to attempt 
 it. It was then shewn wherein he has left us an 
 example that we should follow his steps. 
 
 \\\ general it was oo^erved. We are to follow 
 him in his hoRness, of which he was a perfect pat- 
 tern. He was '• the holy one and the just:" ho- 
 ly in his thoughts, words, affections and actions, 
 and herein we are to endeavour to be like him.— 
 More particularly^ 
 
 We are to follow the blessed Jesus in his early 
 piety, and filial obedience : — in his devotion and 
 prayerfulness : — in his constancy, diligence and 
 zeal in the work of God : — in his steady regard to 
 the divine glory in all his actions: — in his con- 
 tempt of this world, and all its honors and enjoy- 
 ments. We are to follow him in his humility, pa- 
 tience and meekness : — in his charitable, forgiving 
 temper, even towitrus his enemies : — in his peacea- 
 ble deportment in the world : — in his benevolence 
 and readiness to do good, both to the bodies and souls 
 of men : — in his composure and evenness of mind 
 under all occurrences, which prevented his being 
 ruffled by hurry of business, or by ill usage^ or 
 elated by applause. We are to follow our blessed 
 Lord in his intire resignation to the will of God : — 
 in the spirituality of his temper, which led him to 
 
LorcTs day evening, 23 7*^ 
 
 improve every occurrence to the purposes of reli- 
 gion ; — anil finally in his fervent desires after hea- 
 ven, and his constant pursuit oi the glory ^nd 
 blessedness which awaited him there. 
 
 The duty, reasonableness, and advantages, of 
 thus following- Christ were tlien proved by various 
 consider-ations, by which I am fully convinced of 
 my obligations hereunto, and 1 desire toactaccord' 
 ingly. Lord help me by thy grace to make this 
 the great business of my life. The Christian is a 
 follower of Christ, and the more exactly he follows 
 him the better Christian he is. We arc " predosti- 
 *' nated to be conformed to his image,*' and in tliis 
 conformity our meetness for heaven, and even hea- 
 ven itself, very much cmisists, for '* M'hen he shall 
 *' appear we shall be like him."-«-0, my soul ! fre- 
 quently contemplate his glorious and beautiful ex- 
 ample. Often set it before thee, and examine and 
 govern thy heart and thy *t'tions by it. In any 
 doubtful case, or when under any temptation, ask 
 thyself. How would Christ have acted in such cir- 
 cumstances .^ and act thou accordingly. Lord I 
 bewail it that I am so unlike my great Master. — 
 Transform me more and more into his image. Bless 
 what I have heard this day, and teach me to profit 
 by it, that " the same mind may be in me that was 
 << in Christ Jesus, and that I may walk as he walk- 
 <* ed.'* 
 
 MEI>ITATION VL 
 
 ]boRD's-DAY Evening. — On an unprofitable Sab* 
 bath, 
 
 I HAVE been favored l?^th another sabbath, but, 
 alas! how little improvement have 1 made by it ! 
 How little converbe have I had with God ijsi lua. 
 
238 1.IEDITATI0N vi;. 
 
 worship ! how little have I exercised the true spi> 
 rit of lievotion ! 1 have heard a sermon on Psatm 
 xxxii. 10. Jlany sorroivs shall be to the icicked, &.C. 
 in which the miseries of a sififal life were display* 
 cd ! but how little was I afifycted ! I would now re*- 
 collect what 1 can, and pceacli it over again to my- 
 self, with deep contrition for my sinful neglects. 
 
 Ihave been much out of frame, and have griev- 
 ously trifled through the greatest part of tlie day. 
 I v.- as very dull at prayer, ami my attention was 
 often dropped. And 1 slept several times under 
 the sermon. Was this becoming a worshipper of 
 the living God ? Herein I affVoiited the minister 
 and the whole congregation that observed me. I 
 must have grieved the devout, and set an ill exam- 
 ple to the careless, as wall as lost roy own part of 
 the blessing:. 
 
 & 
 
 I am not much at a loss to account for this woe- 
 ful miscarriage; for I have of late lost something 
 of my tenderness of conscience, and zeal in reli- 
 gion. I have been more superficial than usual in 
 secret duties, and less serious in ray general course. 
 1 spent no time last night in preparing for the sab- 
 bath, and trified away some hours, after the busi- 
 r.ess of the day, in useless conversation. I lay in 
 bed much too iate this morning ; and, tkaugh I pray- 
 ed, I was very short and very cold. I went to the 
 house of God in a careless frame, and talked as I 
 went about mere impertinences. When I came 
 thither I did not realize as I ought the presence of 
 God, nor consider the importance of the work I 
 was about, nor was I upon my guard against what 
 might interrupt me in it. I lament my stupidity 
 and inattention. How often have I smarted for 
 such folly, and yet I am not reclaimed. Lord I 
 wouUlj humble myself before thee, and pray, <• for 
 " thy narne*^s sake pardon the iniquity of my holy 
 
Tkursd ay evening. 259 
 
 « things." I would also rouse my resolution for 
 greater care and watclilulnessfor the future. Lord 
 aftbrd me the powerful influences of thy grace, 
 that I may for the time to come take more pains to 
 prepare my heart for thy worship, and ir»ay wait up- 
 on thee without distraction, that I may " see thy 
 " power and glory in thy sanctuary, and be made 
 <^ joyful in thy house of prayer." 
 
 MEDITATION VII. 
 
 Thursday Evening, 
 
 I HAVE been hearing a sermon on Psalm xv. 2. 
 -—Jlnd speaketh the truth in his heart. The words 
 were considered as an answer to the question,-— 
 ** Lord who shall abide in thy tabernacle, who shall 
 << dwell in tliy holy hill i^" Whence it was obser- 
 ved, That it is the necessary character of an approv- 
 ed worshipper of God, tliathe maintains an inviola- 
 ble regard to truth : that there be a correspondence 
 between his inward sentiments and outward ex- 
 pressions. Many things were urged to shew the 
 evil of falsehood and deceit, and to recommend sin- 
 cerity in the whole of our conversation, which I de- 
 sire now to review and always to keep in mind. 
 
 my soul ! receive the admonitions which have 
 this day been given thee, and cultivate truth in the 
 inward part. '* Let integrity and uprightness ever 
 <' preserve me." I am thankful for the conviction 
 I have of the evil of violating truth; Lordencrea&e 
 my abhorrence of falsehood in every form, and ever 
 guard me against all temptation to it. As a far- 
 ther preservation against this r^iean, pernicious vice-, 
 I would resolve to mortify those passions from 
 whence it ordinarily flows. As out of the heart 
 proceed evil thoughts, so from the same fountain 
 
^ 
 
 240 MEDITATION VII » 
 
 proceed all evil words, and among the rۤt falser 
 hoods. I would set myself against pride, which of- 
 ten indites our speecii ; and likewise against envj, 
 malice and covetousness, which coin many a lie.— - 
 KI love the world inordinately 1 shall be in dan- 
 ger of exceeding the bounds of truth to promote my 
 worldly interest 5 and if 1 hate my brother 1 shall 
 ba tempted to accuse him falsely. 
 
 I would resolve to do nothing that may need a 
 falsehood to conceal or excuse it. If Gehazi's co- 
 vetousness had not shamed him he would not have 
 needed a lie to exculpate him. " lie that walketh 
 " uprightly walketh surely." Let me never do 
 any thing that is mean and dishonourable, nothing 
 that will not bear the light, and then 1 shall have 
 little temptation to lie, or prevaricate. I would 
 maintain a lively sense of the eye of God as ever 
 upon me, and always speak and act as in his pre- 
 sence. Lord I desire to set thee always before me, 
 who understandest my thoughts as perfectly as 
 others do my words. I would also learn to think 
 before 1 speak, and resolve not to speak raslily, or 
 much, since " in many words there wanteth not 
 " sin." I would likewise often think of the solem- 
 nity of a future judgment, when every secret shall 
 be made manifest, and the liar and hypocrite shall 
 be exposed before men and angels. 
 
 Lastly; I would frequently beg divine assist- 
 ance herein. O my God, " remove from me the 
 «• way of lying," and let the law of truth and kind- 
 ness "ever be on my lips. Help me to " take heed 
 <* to my ways, that I sin not with my tongue." I 
 lament my past miscarriages in this respect, and 
 flee to thy mercy in Christ Jesus. Bless to me the 
 instructions that have this day been given. '^ Keep 
 «< back thy servant from presumptuous sins, and 
 *« cleanse me from secret faults*" May i ever 
 
On thrist^s Golden Mle, 24^ 
 
 think and act in thy fear, and always " sp^ak the 
 •' truth in my heart 1" 
 
 MEDITATION VIII. 
 
 Thursday Evenings 
 
 I THIS day attended public worship, when tho 
 minister preached on Matt. vii. 12. Whatsoever 
 ye would that men should do unto ijou, do ye even so 
 to them ; for this is the law andthe proiihets. Aa 
 I found myself touched by the discourse, I desire 
 now to recollect what I can, and make applicatiom 
 of it to myself. The words were considered as 
 an admirable rule, prescribed by our Saviour, for 
 the due ordering of our conduct towards our neigh- 
 bour. It was observed, that it is agreeable to the 
 law of nature. It seems to be written upon the 
 "hearts and consciences of men ; for every one that 
 duly considers it, assents to it at once. Some of 
 the heathen moralists discovered the equity of t!)is 
 maxim and recommended it. Jlristotle being asked 
 how men should demean themselves towards their 
 friends } answered — « as they would wish tlieir 
 
 < friends to carry it towards them.' Isocrates^ 
 among his admonitions to young men, gives this 
 as one : ' manage thy anger towards those that of- 
 
 < fend thee, as thou wouldst judge becoming in 
 
 < others towards thyself oft'ending.' However men 
 may 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 neighbor, and 
 therefore our Saviour says, " this is the law 
 " and the prophets." Whatever the law and the 
 prophets have enjoined respecting social duty, is 
 contained in thig coitpend. In explaining the rule 
 y 
 
^"42 MEDITATION VIM, 
 
 it was suggested, that it is not to be understoddj 
 tjiatour desire and will, however debased and de- 
 praved, is to be the measure of our acting towards 
 others; but tiiat whatever we desire them to do to 
 us according to 7'iglit reason, equity and charity, 
 that we should do to them. So that in all our in- 
 tercourse with our neighbor, we should change per- 
 sons with him ; put ourselves in liis stead, and then 
 act towards him as we would desire he should 
 act towards us. 
 
 Many cases were mentioned wherein we should 
 apply this rule. Persons should conduct them- 
 selves by it in their respective relations in life, 
 as parents and children, masters and servants, &c. 
 By this rule we should conduct ourselves in 
 judging of other persons, and not to be more se- 
 vere upon their faults than we should like them to"^ 
 be upon our own. We should treat their charac- 
 ters with as much tenderness as we would Irave 
 them treat ours. We should exercise the same 
 kindness towards others, and especially those in 
 circumstances of want and affliction, that we could 
 reasonably wish them to exercise towards ourselves, 
 if we were in their condition and they in ours.— 
 In all our transactions with others, in a way of 
 trader, we should act with the same equity and ho- 
 nor that we desire and expect from them. And it 
 >vas observed, that in matters o{ religion we should 
 allow our brethren the same liberty of judgment 
 that we claim for ourselves. 
 
 O, my soul ! apply and approve what was said 
 upon this subject. Study this admirable rule and 
 let it govern thee in all thy deportment. It is 
 said of tiie emperor Severus that he was so much 
 pleased with this sentence in the gospel, that he 
 caused it to be inscribed over the gates of his 
 palace j and when he saw any of his soldiers co.nv 
 
On Christian^ Golden Rule, i24S 
 
 mitting spoils in the fields, he would reprove them, 
 quotii)g this divine passage, and asking them whe- 
 ther they would like to have that done to them 
 which they did to others ? This rule is so equita- 
 ble that I cannot violate it without the reproach 
 of my own conscience, as unbecoming a man, and 
 as a contradiction of my profession as a Chris- 
 tian.- my God, I am ashamed to think how 
 
 often I have done so, and how apt I have been to 
 weigh myself and my neighbour in different balan- 
 ces. I would resolve, by thy grace, to exercise 
 more impartial justice towards all mankind and to 
 " love my neighbour as myself." I would re- 
 solve to set this rule constantly before me in my 
 intercourse with mankind, and consider myself m 
 them^ so as to offer them nothing that I should not 
 like myself, or that I could reasonably object 
 against. In any doubtful action I would have re- 
 course to this great rule of my Lord and Master 
 for my help in the decision. If it be a question 
 whether this or that be just or charitable to my 
 neighbour, T would substitute myself in his stead, 
 and then determine to act according to that judg- 
 ment. Lord give me wisdom to *' judge righteous 
 juflgment :" Give me the spirit of love and of a 
 sound mind, and help me to " exercise myself to 
 " have a conscience void of offence, both towards 
 " God aud towards all men !'* 
 
 *** The worthy author has added three more 
 specimens of this useful manner of recollecting ser- 
 mons and remarking upon them ; but as there is 
 nothing very distinguishing in them, those already 
 given appear quite sufficient. It may be proper 
 hoM'ever, here to transcribe a note which he has 
 .«ubjoincd, in which he recommends it to the read- 
 <fV to adopt the same method for himself. — " I am 
 
244 MEDITATION IX. 
 
 " persuaded," says lie " a few sermons iieard in 
 
 *' this manner, with such reflections afterwards, 
 
 « and such self-ap[)lication, will turn to a better 
 
 " account than a thousand heard in tlie way that 
 
 •** 1 am aiVaid is common, when we are like avian 
 
 '» that beholds his natural face in a glass^ and go>- 
 
 <* eth his way, and forgetteth what man he was} 
 
 « and therefore 1 cannot but earnestly recommend 
 
 <* this method to the reader." 
 
 MEDITATION IX. 
 
 JSTew Vear'^s day : 6 o^clock in the morning. 
 
 It having pleased God, in whose hand my hreatli 
 IS, and whose are all my ways, to bring me to the 
 beg;inning of another year, 1 desire to employ my- 
 self in suitable acts of devotion : To review tha 
 last year, and my conduct in it ; to state accounts 
 between God and my soul at the beginning of this 
 year; and to lay down rules for my behaviour 
 through it, if it shall please God to spare me thii 
 year also. 
 
 In the review of the last year, I find a great ma^ 
 ny mercies to bless God for. Mercy and goodness 
 has followed me all the year; filled upevsry month 
 and week and day of it. God has graciously pre- 
 served an unprofitable and worthless life; which I 
 ought to be the more affected with, as it has been 
 a year of great mortality. Many have fallen at my 
 right hand and at my left, but the arrow of death 
 has not reached me. Persons of various charac- 
 ters and conditions, of every age, old and youngj 
 many of my particular acquaintance, have the last 
 year" gone into eternity. The pious, judicious, 
 useful Mr. A — , the hopeful young Mr. B— , have 
 htta cut off; and yet I, a poor cumberground a«^ 
 
On JYew -yearns Day, S45 
 
 left. Lord what sliall I render to thee for thy spa- 
 ring mercy? If I should live another year, may I 
 employ it well, chieHy valuing life as the seed- 
 time for eternity. 
 
 The same kind providence has extended to my 
 family also, and preserved it in health in the midst 
 of sickness and death. A good measure of pros- 
 perity likewise has attended me in my outward af- 
 fairs. 1 escaped a very great loss in my concern 
 with * * wliich would have very much straitened 
 nie. I must think it a very kind providence that 
 interposed in my behalf. Some special spiritual 
 blessings also have I received the past year, and I 
 desire now to revive the memory of them. I heard 
 a sermon by Mr.. C , from which I hope I re- 
 ceived much advantage. I have enjoyed the means 
 of grace, sabbaths, sermons, sacraments, in an un- 
 interrupted course, and not without some refresh- 
 ments and consolations. I have also had some 
 comfortable hours in my closet, and hope God has 
 granted me more of the spiriftof grace and suppli- 
 cation than I had before experienced. I have had 
 some remarkable answers to prayer, in the course 
 of the year, particularly on occasion of as re- 
 corded in n>y diary. And I would humbly hope I 
 have made some advances in religion, having gain- 
 ed some victory over a sin that easily besets me. 
 Nor would I forget the support and comfort I 
 had under a peculiar trial which I met with in the- 
 past year. 
 
 I have some reason also to hope that I have 
 been useful to otiiers, particularly to * *, and I' 
 trust good impr«>ssions have been mailc on the heart 
 of * *, a mercv which I have often sought with 
 tears. Lord what siiall I render ? I have not words 
 to express the sense I have of thy bounty, con- 
 descension and grace. In eternity only shall I 
 
 Y-3 
 
£^ MEDITATION IK% 
 
 duly praise my God, but I would be attempting 
 something, and do my best now. Lord assist 
 me herein and accept my poor acknov ledgments 
 for the series of mercies tliat has run through th^ 
 year past. Accept the sacrifices of a grateful heart, 
 and accept my heart itself as the sacrifice. 
 
 But, O how many have been the sins of the year 
 just closed ! they are more than can be numbered. 
 What might have been expected on my part for 
 such mercies but love, gratitude, devotion and obe- 
 dience ? But I have not rendered unto the Lord 
 according to his benefits. Alas! it has been far 
 otherwise ! My diary admonishes roe of several 
 "miscarriages, and my conscience of mor€. I de- 
 sire to set apart a day for self examination, humi- 
 liation and prayer. At present I can notice only^ 
 a few of the chief particulars. The first is the 
 mispence of time; precious, invaluable time. How 
 much of it lias been wasted in sleep ! How much of 
 my waking hours has been squandered away in an 
 undue pursuit of the world; in unnecessary idle 
 visits-; in unprofitable company and vain amuse- 
 ments ! Was this living for eternity ? O my soul ! 
 bewail thine inadvertency and folly. "Weep over- 
 lost tiine,^arid es.pecially sacred time* 
 
 How have I trifled in the duties of divine wor- 
 ship ! those of the closet, the family and the as- 
 sembly. How have I neglected my watch ! How 
 unguarded have been my thoughts, my affections 
 and my language. I find myself still too much, 
 addicted to evil speaking and detraction. I have 
 still cause to complain of pride and vanity. 1 yet 
 feel too much pleased with the world, and attached 
 t-o the things of this life ; so that the thoughts of 
 dying are ungrateful to me; though lean still say 
 t^at I would not part with my prospects in ano- 
 ther warl(l^ for % thousand sucli worlds as this.-^ 
 
On ^-eturnin^ home from a journey, 247 
 
 Upon occasions of trial the last year, 1 have woe- 
 fully failed of that faith, patience and resignation 
 which become the Ciiristian character. Lord pity 
 and relieve a poor distempered creature, that de- 
 sires uow to lie at thy feet, waiting for thy salvation. 
 If God will please to afford me another year I 
 purpose and resolve, hy iiis giace, to watch against 
 tiie miscarriages of the past ; the temptations which 
 I suffered most by, and tlie snares- into which I liave 
 most frequently fallen ; to pursue the good rules 
 which 1 have heretofore set myself, and found to be 
 of no small advantage. These I purpose to re- 
 vise and reprove as 1 see occasion. 
 
 I purpose to lay by a due proportion of my in- 
 come, the next year, for charitable uses. — As God 
 has prospered me, and inuch increased my ability, 
 I must increase my charity in proportion. — As* I 
 still find that I often fail in self-government^ I re- 
 solve to be more upon my guard, and to set myself 
 in the best manner I can, to mortify my own iniqui- 
 ty. O for some farther conquest this year ! Lord 
 lielp me by thy grace! Confirm my purposes, and 
 strengthen me by thy spirit. Forgive the sins or 
 the last year, and let me not bring the guilt of them 
 into this. To thee I resign myself, and all rny 
 powers and faculties; my time, my life, my inter- 
 terests ; all i have, and all 1 am. Lord accept me 
 in tUe beloved. 
 
 MEDITATION X. 
 
 On returning home from a Journei^, 
 
 As I have m^f with a variety of providences in 
 this journey of several weeks, I desire to review 
 them with suitable acknowledgments to God. lie- 
 Sides su.cli. inercjes as may be reckoned coiniuoi};,. 
 
248 MEDITATION X. 
 
 as safety, health, the enjoyment of friends, 8cc. 
 there are some special favours which call for more 
 particular remarks. 
 
 I had a merciful deliverance at * * bridge, a- 
 great part of which was under water by a flood— 
 The horse's hinder feet slipt oft* the causey which 
 Jeads to it, but he so recovered himself by a sud- 
 den spring, that I know not which surprised me- 
 most, the greatness of my danger or my deliverance.: 
 I could not but think I had help from an invisible 
 hand, and reflected with pleasure and gratitude up- 
 on the words of the Psalmist, •• He shall give his 
 " angels charge over tliee to keep thee in all thy 
 ** ways." How many kintl offices may they d(r 
 for us, which we are not avva.e of! I remember I. 
 was that morning very particular in my requests 
 for their protection. Blessed be God for the min- 
 istry of those benign spirits. But whether any of: 
 them were present to niy assistance or not, I am 
 sure I ought not to overlook the hand of God in it. 
 *« He delivered my soul from death, n\ine eye from 
 " tears and my feet from falling. -May I walk be- 
 " fore the Lord in the land of the living." 
 
 I hope 1 received some advantage by the differ- 
 ent company and conversation I was engaged in, 
 particularly at * * *. I find there are some con- 
 scientious men and savoury Christians in most pla- 
 ces, though, alas! too few. But I perceive the 
 same infirmities among other people as among my 
 nearer neighbours. Folly, vanity and sin, prevail 
 every where; the observation of which has been 
 of use to' me, particularly as it disposes me to bear 
 the infirmities of those lam more constantly conver- 
 sant with, and gives me some encouragement un- 
 der a consciousness of my own, from which I shall 
 not get free till I get among the ifdiabitants of hea- 
 ven. Lord fit me for that blessed world ! 
 
On reiurning from a journey. 249 
 
 On Lord's clay, June — I lay at * * *, and there 
 attended public worship. Fioni the character of 
 the preacher I expected something instructive, and 
 took notes of the sermon. 1 hope 1 shall not soon 
 forget tlie warm and serious admonition he gave his 
 auditory ijgainst loving the world. Many things 
 came close to my conscience. When 1 returned 
 to my inn, 1 retired to my chamber, and found mat- 
 ter for some serious exercise, in which 1 hope I 
 had the comfortable presence of God. — The next 
 Lord's day I had no opportunity of going to. 
 church, unless 1 had spent too much time on horse- 
 back ; and therefore l rather chose to keep at my 
 inn, and make the best of my tin)e in private; for 
 I cannot approve the conduct of tiiose who make, 
 no scruple to travel on the Lord's day, if they can 
 but get to some church any part of it, and hear ai 
 sermon, or sleep while it is delivered. I am afraidi 
 this is only a pretence to excuse their real object,, 
 Tiz. getting forward in their journey. 1 hope my. 
 time in my retirement that day, was not whollyi 
 lost. 
 
 In my road on Thursday, having no company, I, 
 endeavoured to employ my thoughts on serious sub- 
 jects, which God enabled me to do with some com- 
 fort and profit. When I came to * * I had the 
 company of some relations, whom I had not seen, 
 for a long time. I found them in comfortable cir- 
 cumstances; and, what pleased me most, looking 
 towards heaven. Blessed be God for it. But I am 
 ashamed to think I was no more useful in my con-" 
 versation with them. I want skill and zeal fordis* 
 coursing with my friends, as would become me, for 
 their spiritual good. When at * * I met with sDme 
 men of loose principles, who gave free vent to their 
 tblly, and foamed out their own shame; when I had 
 not courage enough to rebuke them, and to plead 
 tJie cause of religion as I ought. lu other instajl-: 
 
250 MEDITATION % 
 
 ces I have been Htr from acting "witli that circum- 
 spectioii and decorum which became a Christian^ 
 but there has been too much levitj,and often pride 
 and vanity in my conversation. — My thoughts when 
 riding alone, were frequently vain and idle, and 
 sometimes worse. At * * I took too tnuch libertjr- 
 at my inn, and was very superficial in my devotion. 
 One Lord's day 1 spent a great part of my time 
 foolishly in sinful company. Lord forgive niy> 
 manifold sins and neglect, at hotne and abroad ! 
 
 I purpose for the future to act with greater cau- 
 tion. When I have a journey in view, I, would 
 spend some time in prayer with reference to it ; 
 imploring the divin.e presence, protection and bles- 
 sing. I purpose with greater care to guard my 
 thoughts when travelling alone, and i«iprove my- 
 time to some valuable purpose. There is some 
 truth in that saying, " Every man alone is aut an^ 
 ^^ gelus aut diabolns : an angel or a devil."' Lord 
 help me to employ my solitary hours in conversing 
 with thee and myself. — When I come to my inn at 
 night I would soon retire, and acknowledge God in 
 the occurrences of the day. In the company 1 meet 
 with I would be cheerful and pleasant, but exercise 
 caution against levity, and every thing in my words 
 and actions unbecoming a professor of godliness, 
 ever setting the Lord before me. Lwould always 
 carry my religion with me, wherever 1 go, and in 
 all my diversions as well as in my business.— 
 When I return home, I would always review my 
 journey, and take account not only of my expences, 
 but of my sins and my mercies, with due ac- 
 knowledgments of both, in solemn acts of devotion^ 
 
 And now, my God, T would present my grate- 
 ful acknowledgments to Thee, for the p;oodness and 
 mercy which have attended me in my late journey ; 
 and that when I came home I found all well. " X 
 
On the death of several friends, 251 
 
 " will praise Ihee, O Lord, with my whole hearty 
 " and will gloril)' thy name for ever more." 
 
 MEDITATION XI. 
 
 On the Death of several friends. 
 
 Several of my acquaintances, and some of my 
 intimate friends, have lately been removed into 
 the other world ; and more than one of them by a 
 very short sickness. It would argue strange stu- 
 pidity in me to let these events pass without any 
 serious thouglits, many of which naturally preseht 
 themselves to my mind, 
 
 I cannot but reflect on the distinguished hap- 
 piness of my departed friends, while 1 lament their 
 loss. They are safely landed and got hotiie, wliere 
 they are advanced to the services and enjoyments 
 of the church above, while I am left behind, 
 in a world of sin and sorrow, temptations and 
 snares. Had I been as well prepared as they, 
 surely my preferment would not have been delayed. 
 We are apt to speak of departed saints in lan- 
 guage of lamentation, as if this world was their 
 chief happiness, and death was their greatest ca- 
 lamity. " Poor man he is dead !"' This is lan- 
 guage which I do not understand in the mouth of 
 a Christian. How odd for one to say, with an air 
 of deep concern, when a mariner who had been 
 long tossed at sea, and had just escaped a ship- 
 wreck, was safely landed — " Poor man, he is got 
 " into his harbour." Religion teaches us other- 
 wise. " Blessed are the dead that die in the liOrd, 
 " for they rest from their labours." And thus I 
 ought to^think of my departed friends. Having 
 fought a good fight and finished their course, they 
 are triumpiiing with their Lord, while I am yet in 
 
S52 WBTDITATtON Xt. 
 
 the field of battle. However, I would esteem tTie 
 continuance of life a mercy, in that I have more 
 opportunity to prepare for eternity. Help me, 
 Lord, to apply myself with diligence to my proper 
 work, and 1 desire patiently to wait thy time for 
 my dismission. 
 
 The suddenness of the death of some of my 
 friends brought to my mind a question which I have 
 heard debated, viz. " Whether sudden death be 
 " an evil? and whether it be right to pray against 
 " it .^" £ apprehend that it is either desirable or 
 otherwise, according to the state of things with us. 
 To sucii as are well prepared, death can never be 
 unseasonable, and the suddenness of it may be 
 reckoned a great felicity to them : especially if the 
 thought of dying had been the constant matter of 
 terror to them, as was the case with one of my late- 
 ly deceased friends. They went through the dark 
 valley, scarcely knowing where they were. They 
 had not tim.e to view the enemy, the thought of 
 whose approach had tilled them with so much ter- 
 ror. Death stealing upon them in this manner^ 
 they fell without feeling his dart. So calm and 
 easy the death of Moses seems to have been.— 
 <« Get thee up,'' said God, " ti> mount Nebo and 
 " die there:" and he died according to the word 
 of the Lord, free from the violence of any distem- 
 per, as well as from any reluctance of his own 
 mind. 
 
 This is another advantage of sudden death to 
 good men, that they escape not only the dread, but 
 the pains of dying, as well as the wearisome nights 
 and days that attend a long illness, which arc fre- 
 quently more grievous than death itself — Nor is it 
 any small consideration that they get away with- 
 out passing through the forms of dying : without 
 sufiering the troublesome but fruitless attempts ot 
 
On the death of several friends. 255 
 
 physicians and friends to detain them, and their 
 bitter pangs of parting with their beloved kindred, 
 "Who would not chuse, if it so please God to pass 
 immediately from action to honor, rather than wear 
 out the poor remainder of a useless life in sighs 
 and groans ? 
 
 On the other hand, it roust be granted, that a 
 little warning may, in some circumstances, be a fa- 
 vour to good men, as it give them an opportunity 
 for such services as may remain to be done, or want 
 to be better done : trimming their lamps for the. 
 bride-groom's coming ; taking a more solemn leave 
 of their friends, and bearing their dying testimony 
 to the excellence of religion. But after all, I de- 
 sired 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 greatly concerned about is, that I may not be 
 surprised, but be in a constant readiness, having 
 my house and heart in order : that no work necessa- 
 ry for a safe and comfortable death may be left un- 
 done ; that whenever the summons come I may be 
 able to bid it welcome. 
 
 And, O that God would help me to make a right 
 improvement of the late affecting providences. I 
 think myself many ways a loser by the deatl) of my 
 friends ; I may also, if it be not my own fault be a 
 gainer thereby. In order to which I would follow 
 them in my thoughts into the other world. Some- 
 times, I find myself, on doing so, ready to utter 
 the wish, " O that I were with them !" I have 
 had many hours of comfortable conversation with 
 them ; but how much better company would they 
 be now, were I fit to be joined to their assembly.—' 
 Lord when shall it be.? I would now contemplatcj 
 and endeavour to copy their excellencies. 
 
254 MEDITATION XI. 
 
 How pious a man was Mr. A. B. how Tliuck 
 mortified to the world, and liovv spiritually minded ! 
 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 btfore he died. — How use- 
 ful a man was the judicious Mr. C. in the neighbour- 
 hood and in the church to which he belonged ! He 
 was not one of those that '' mind their own things," 
 to the neglect of" the things of Christ." He was 
 *' a lover of hospitality and of good men :" charita- 
 ble to his enemies, and always faithful and affection- 
 ate to his friends. — How compassionate and de- 
 vout was good Mrs. D. — How serious in worship, 
 and with what peculiar devotion she used to join in 
 singing the divine praises!— How meek, lowly 
 and contrite was dear Mrs. E.*-Every body could 
 see eminent graces in her but herself. Indeed her 
 bodily constitution disposed her to gloominess of 
 mind, but her end was peace. — Other shining ex- 
 amples of all moral and Christian eseellence have 
 not long since been cut off, and some of them at an 
 early period, being soon ripe for heaven. Lord pi- 
 ty a poor, worthless creature, thus left every way 
 behind my friends : behind them in a dark sinful 
 world, and behind them in temper and attainments. 
 How unlike am I to some of thy servants whom 
 thou hast taken tothyeeif! But thou hast " the 
 residue of the Spirit.*' Make me more like them, 
 and that will be a good evidence that I am thine, 
 and shall at last be with them. Help me to keep 
 in mind and imitate their graces, and thus be a 
 " follower of them who through faith and patience 
 inherit the promises." Amen ! 
 
[ ^^5 ] 
 
 MEDITATION XII. 
 
 On meeting with a number of Libertines and 
 jn'ojlijrate Infidels. 
 
 A FEW (lays ago 1 fell into company with some 
 gentlemen (as they are called) who made a rude 
 attack upon me, and upon religion. They present- 
 ly began to cry out against Priestcraft^ and to rail 
 at the clergy as a pack of villains, wiio pretended 
 to religion, only as a cloak to t'neir pride, domineer- 
 ing sj»irit and avaiice. One of them seemed incli- 
 ned to accept a few modest and honest men among 
 them; to whom another replied with an oath, ' I 
 
 * hate all priests, of all religions.' A third who 
 vould be thought the wisest n)an in the company, 
 enlarged oji the abuses which the common people 
 have suffered by these impostors,' who turn religion 
 ' into mystery anil nonsense. I am sometimes 
 ' forced,' says he, ' to hear them, but I relieve my- 
 
 * self as soon as I can, by falling asleep.' Then 
 followed a high encomium upon natural rdigiont 
 with some bold reflections upon tlie scriptures.-— 
 I was a little surprised at this conveisation, having 
 never heard any thing of the kind before, except by 
 report. 
 
 But I thank God, I am not at all staggered by 
 such impotent attacks, which 1 look upon as the 
 raving of men out of their wits, or the last efforts 
 of Libertines to get rid of a book that has been 
 troublesome to them in the pursuit of their lusts. — 
 I hope I am too well established in the belief of the 
 bible, on a careful examination of its divine evi- 
 dence, to have my faith at all shaken by a few 
 flashes of wit, or by the most specious arguments of 
 such men as these who, I am satisfied, find fi\u\t 
 with the bible chiefly because it finds so much fault 
 
ii56 MEDITATION Xii. 
 
 ^vith THEM* Did they but des^ire to know, [and 
 impartially enquirel they would soon find it to be 
 true. Their professed zeal for natural religion, 1 
 cannot but suspect to be mere pretence. They 
 cry up that, not because they really value it, or live 
 up to its rules (for then tiiey could not despise the 
 Scripture, where it appears in its greatest lustre) 
 but because they can shape it according to their ovva 
 inclinations and passions. Natural religion is, 
 ivith them, just what suits their depraved natures. 
 They think of God as <' altogether such an one as 
 themselves," and would make every thing lawful 
 which they desire to be so. They cannot think 
 that ' God will damn a man for taking a little plea- 
 * sure, or that he would have given them such in- 
 
 < clinations as they feel, if they might not gratify 
 
 < them.' Here the word of God rises up against 
 them with a clear light and the highest authority^ 
 and stands before them with a drawn sword. 
 This is the true ground of their quarrel with it, 
 and the chief cause of their enmity against the 
 preachers of it. " They love darkness rather thaa 
 •* light because their deeds are evil." 
 
 Bless God, O my soul, who hath delivered thee 
 from the delusions of these unhappy men, and 
 kept thee out of <' the chair of the scorner." I 
 need nothing more to convince me of the truth 
 and excellence of the bible, than a serious view of 
 the state of tliose who are without it, f^and especial- 
 ly of the characters of those who despise it, and 
 live in a manner contrary to its holy and gracious 
 requirements] I truly pity these poor creatures: 
 their case is indeed deplorable. Their sin seems 
 to come the nearest to that against the Holy Ghost, 
 ofanv that can now be committed. But I leave 
 them in the hands of God, and recommend them to 
 his mercy, ["while I gladly embrace every opportu- 
 nity that ofters, for convincing them of their error. 
 
On the company of Libertines, 257 
 
 and bringing them to the acknowledgment of the 
 truth.] 
 
 The author gives the above asM specimen, with 
 a few others^ of what he calls " extempore medita- 
 tionSf^^ and concludes as follows : 
 
 Thus may the Christian employ himself in a sort 
 of extemporary meditation upon any subject he 
 pleases, the advantages of which are not inconside- 
 rable. But though reflections may be made occa- 
 sionally, without the labour of writing, I reckon it 
 best ordinarily to write tiiem down, though it be 
 with brevity and without any solicitude about style 
 or method. — -Any thing we meet with in books, in 
 sermons, or in conversation, that is instructive, 
 may afford a fit subject for such written meditations. 
 And I reckon it would be well worth while for such 
 persons as aie intent upon improving in religion, to 
 read the lives of eminent men, with a view to no- 
 tice their several excellencies, and put down in 
 writing the most remarkable accounts they meet 
 with of sublime virtue, piety and devotion, not on- 
 ly as matter of present reflection but to be consulted 
 afterwards, as they would afford pleasing and use- 
 ful subjects of contemplation. 
 
 z »• 
 
[ 258 3 
 
 EXTRACTS 
 
 moM 
 
 SCOUGAL's 
 
 The exercises of religion, which to others are in- 
 sipid and tedious, do jield the highest pleasure and 
 delight to souls possessed with divine love : they 
 rejoice wlten they are called •' to go up to the house 
 of the Lord, that they may see his power and his 
 glory, as they have formerly seen it in the sanctua- 
 ry."' They never think themselves so liappy, as 
 Nvhen, having retired from the world, and gotten 
 free from the noise and hurry of affairs, and silen» 
 ced all their clamorous passions (those trouble- 
 some guests within) they have placed themselves 
 in the presence of God, and entertain fellowship 
 and communion with him : thej delight to adore 
 his perfections, and recount his favours, and to 
 protest their affection to him, and tell him a thou- 
 sand times that they love him; to lay out their 
 troubles or wants before him, and disburden their 
 hearts in his bosom. Repentance itself is a delight- 
 ful exercise, when it floweth from the principle of 
 )ove : there is a secret sweetness which accompani- 
 eth those tejrs of remorse, tliose meltings and re- 
 lentings of a soul returning unto God, and lamen- 
 ting its former unkindness. 
 
 The severities of a holy life, and that constant 
 watch which we are obliged to keep over our hearts 
 
C 959 ] 
 
 and ways, are very troublesome to those who are 
 only ruled and acted by an external law, and have 
 no law in their minds inclining tliem to the perform- 
 ance of their duty; but where divine love posses- 
 seth the soul, it stands as centinel to keep out eve- 
 ry thing that may otVend the beloved, and doth dis- 
 dainfully repulse those temptations which assault 
 it; it complieth cheerfully, not only with explicit 
 commands, but with the most secret notices of the 
 beloved's pleasure, and is ingenious in discovering 
 what will be most grateful and acceptable unto him : 
 it makes mortification and self denial change their 
 liarsh and dreadful names, and become easy, sweet 
 and delightful things. 
 
 The next branch of the divine life is an univer- 
 sal charity and love: the excellency of this grace 
 will be easily acknowledged ; for what can be more 
 noble and generous than a heart enlarged to em- 
 brace the whole world, whose wishes and designs 
 are levelled at the good and welfare of the universe, 
 which co!isidereth every man's interest as its own ? 
 he who loveth his neighbour as himself, can never 
 entertain any base or injurious thought, or be want- 
 ing in exi)ressions of bounty: he had rather suffer 
 a thousand wrongs, than be guilty of one ; and ne- 
 ver accounts hitnself happy, but when some one or 
 other hath been benefited by him : the malice or in- 
 gratitude of men is not able to resist his love : he 
 overlooks their injuries, and pities their folly, and 
 overcomes their evil with good ; and never designs 
 any other revenge against his most bitter and mali- 
 cious enemies, than to put all the obligations he 
 can upon them, whether they will or not. Is it any 
 wonder that such a person be reverenced and ad- 
 mired, and accounted the darling of mankind ? this 
 inward goodness and benignity of spirit reflects a 
 certain sweetness and serenity upon the very coun- 
 
r 260 ] 
 
 tenance, and makes it amiable and lovely: it in- 
 spiretli the soul with a noble resolution and cour- 
 age, and makes it capable of enterprizingund effec- 
 ting the highest things. Those heroic actions which 
 we are wont to read with admiration, have, for the 
 most part, been the effects of the love of ones coun- 
 try, or of particular friendships; and certainly, a 
 more extensive and universal affection must be 
 much more powerful and eil&cacious. 
 
 Again, as charity flows from a noble and excel- 
 lent temper, so it is accompanied with the greatest 
 satisfaction and pleasure: it delights the soul to 
 feel itself thus enlarged, and to be delivered from 
 those disquieting as well as deformed passions, 
 malice, hatred and envy; and become gentle, sweet 
 and benign. Had I my choice of all things that- 
 might tend to my present felicity, I would pitch 
 upon this, to have my heart possessed with the great- 
 est kindness and aifection tov»'ards all men in the 
 world. I am sure this would make me partake in 
 all the happiness of others ; their inward endow- 
 ments and outward prosperity: every thing that 
 did benefit and advantage them, would afford me 
 comfort and pleasure : and though I should fre- 
 quently meet with occasions of grief and compas- 
 sion, yet there is a sweetness in commisseration, 
 which makes it infinitely more desirable than a stu- 
 pid insensibility: and the consideration of that in- 
 finite goodness and wisdom which g(>verns the 
 world, might repress any excessive trouble for par- 
 ticular calamities that happen in it : and the hopes 
 or possibility of mens after-happiness, might mode- 
 rate tlieir sorrow for their present misfortunes.— 
 Certainly, next to the love and enjoyment of God, 
 tiiat ardent charity and affection wherewith blessed 
 souls do embrace one another, isjustlv to be reck- 
 oned as the greatest felicity of those regions above; 
 aud did it universally prevail in the world, it would 
 
C 261 3 
 
 anticipate tliat blessedness, and make us taste of 
 the joys of heaven upon earth. 
 
 That wliich 1 named as a third branch of reli- 
 gion, was purity; and you may remember I descri- 
 bed it to consist in a coutempt of sensual pleasures 
 and resoluteness to undergo those troubles and 
 pains we may meet with in the performance of our 
 duty. Now, the navning of this nuiy suffice to re- 
 commend it as a most noble and excellent quality. 
 There is no slavery so base, as that whereby a man 
 becomes a drudge to his own lusts ; nor any vic- 
 tory so glorious, as that which is obtained over them. 
 Never can that person be capable of any thing that 
 is noble and worthy, who is sunk in the gross and 
 feculent pleasures of sense, or bewitched with the 
 light and airy gratifications of fancy; but the reli- 
 gious soul is of a more sublime and divine temper ; it 
 knows it was made for higher things, and scorns to 
 step aside one foot out of the ways of holiness, for 
 the obtaining any of these. 
 
 And this purity is accompanied with a great 
 deal of pleasure ; whatsoever defiles the soul, dis- 
 turbs it too ; all impure delights have a sting in 
 them, and leave smart and trouble behind them — 
 Excess and intemperance, and all inordinate lusts 
 are so much enemies to the health of the body, and 
 the interests of this present life, that a little con- 
 sideration might oblige any rational man to forbear 
 them on that very score : and if the religious person 
 go higher, and do not only abstain from noxious plea- 
 sures, but neglect tliose that are innocent, this is 
 not to be looked upon as any violent and uneasy re- 
 straint, but as the eft'ect of better choice that their 
 minds are taken up in the pursuit of more sublime 
 and refined delights, so that they cannot be con- 
 cerned in these. Any person that is engaged in a 
 violent and passionate aff'ection, will easily forget 
 
[ 262 ] 
 
 his ordinary gratifications, will be little curious 
 about his diet, or his bodily ease, or the divertise- 
 ments he was wonted to delight in. No wonder 
 then, if souls overpowered with divine love despise 
 inferior pleasures, and be almost ready to grudge 
 the body its necessary attendance for the common 
 accommodations of iife, judging ail these imperti- 
 nent to their main happiness, and those liigher en- 
 joyments they are pursuing. As for the hardships 
 they may meet with, they rejoice in them, as opr 
 portunities to exercise and testify their affections; 
 and since they are able to do so little for God, they 
 are glad of the honor to suffer for him. 
 
 The last branch of religion is humility; and 
 however, to vulgar and carnal eyes, this may ap- 
 pear an abject, base and despicable quality, yet real- 
 ly the soul of man is not capable of a higher and 
 more noble endowment. It is a silly ignorance that 
 begets pride ; but humility arises from a nearer ac- 
 quaintance with excellent things, v\hich keeps men 
 from doating on trifles, or admiring themselves be- 
 cause of some petty attainments. Noble and well 
 educated souls have no such high opinion of riches, 
 beauty and strength, and other such like advanta- 
 ges, as to value themselves for them, or despise 
 those that want them ; and as for inward woith 
 and real goodness, the sense tijey have of the divine 
 perfections, makes them think very meanly of any 
 thing they have hitherto attained, and be still en- 
 deavouring to surmount themselves, and make near- 
 er approaches to those infinite excellencies which 
 they admire. 
 
 I know not what thoughts people may have of 
 humility, but I see almost every person pretending 
 to it, and shunning such expressions and actions as 
 mav make them be accounted arrogant and pre- 
 sumptuous, so that those who are most desirous of 
 
t s^^3 -] 
 
 praise will be loth to commend themselves. What 
 are all those compliments and modes of civility, so 
 frequent in our ordinary converse, but so many 
 protestations of the esteem of others and the low 
 thoughts we have of ourselves ? and must not that 
 humility be a noble and excellent endowment, when 
 the very shadows of it are accounted so necessary 
 a part of good breeding? 
 
 Again, this grace is accompanied with a great 
 deal of happiness and tranquility ; the proud and 
 arrogant person is a trouble to all who converse 
 with him; but most of ail unto himself : every thing 
 is enough to vex him : but scarce any thing suffi- 
 cient to content and please him. — He is ready 
 to quarrel with every thing that falls out ; as if he 
 himself were sucii a considerable person, that God 
 Almighty should do every thing to gratify him, and 
 till the creatures of heaven and earth should wait 
 upon him, and obey his will. The leaves of high 
 trees do shake with every blast of wind ; and eve- 
 ry breath, every evil word will disquiet and tor- 
 men an arrogant man : but the humble person hath 
 the advantage, v*'hen he is despised, that none can 
 think more meanly of him than he doth of himself; 
 and therefore he is not troubled at the matter, but 
 can easily bear those reproaches which wound the 
 other to the soul. — And withal, as he is less aiTec- 
 ted with injuries so indeed he is less obnoxious un- 
 to them: "Contention, which cometh of pride," 
 betrays a man into a thousand inconveniences, 
 which those of a meek and lowly temper seldom 
 meet with — True and genuine humility begetteth 
 both a veneration and love among all wise and dis- 
 cerning persons, while pride defeateth its own de- 
 sign, and depriveth a man of that honor it makes 
 him pretend to. 
 
 But, as the chief exercises of homiiity are thosfe* 
 
C 264 ] 
 
 which relate unto Almighty God, so these are ac» 
 companiwi with the greatest satisfaction and sweet- 
 ness. It is impossible to express the greatest plea- 
 sm-e and delight which religious persons feel in the 
 lowest prostration of their souls betore God, when 
 having a deep sense of the divine majesty and glo- 
 ry, they sink (if 1 may so speak) to the bottom of 
 their beings, and vanish and disappear in the pre- 
 sence of God, by a serious and aftectionale ac- 
 knowledgment of their own nothingness, and the 
 shortness and imperfections of their attainments 5 
 when they understand the full sense and emphasis 
 of the Psalmist's exclamation, " Lord, what is 
 man ?" and can utter it with the same affection. — 
 Never did any haughty and ambitious person re- 
 ceive the praises and applauses of men with so 
 much pleasure, as the humble and religious do re- 
 nounce them ; " Not unto us, O Lord, not unto us, 
 but unto thy name give glory," &Co 
 
 THE END. 
 
r 
 
 Um'^' 
 

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