A Difcour{e of Divine Meditatiort . ~95 fir~'~f'~f;ic~:~o~~i~ules \vhith refpeB: che ObjeB:, ~~be-Mcdi<a<~d ilpob, che ~ I' Chufe ruch an ObjeB: as ha<h a cenpency in ic [0 advance HolinefS.There are fome~ poinrs in Rel_igion, \Vhich are chiefly Speculati ve, there are others which are more praClica l. NowastheTopsofMountainsa re.Barren, but the humble Valleys fruit· ful. So Speculative Potms are BatTen, and the Med itati on of them is ineft{{ti\•e. There arc fame flight Dif]1es which gratifie the Palate, but have no fubfiancc in rhcm to fCed and fhengthen rhe Bo~y : So there be feme Trurhs which thol they are De· licious, ye<they do not produce Holinefs; and alchough they may pleafc .the Ta!t+ yet they yit!d no folid Nouo·ifhment 10 the Soul. Therefore chufe fuch an ObJect, as may at once more clear thy Under!tanding in refpeB: of Knowledge; and alfo inflame thy Affections God-wards. We lofe much of the Benefit of Medo· tat ion, when we pitch our thoughts upon thofe Ob1eas which are not mdft fruitful~ And here by the wa~1 obfcrve, that many meaner Chriftians do thrive more in Holi~ nefs, than thofe of RicherGifts upon this account, one fort are more fubtil in the motion ofrh_eir Undertlandings, and the other are more fincere; they Meditate ~pan thofc ObJects mo!t fruitfully in reference to their Lives, and fo they make a fenuble Pmgrefs in the wayes ofReligion, whereas others are Barren. ' 2. Meditate upon thole Objects which are fuitable to thy State: Our State Refpect$ either our T emporals or our Spiriruals. Now for our Spirituals, I would dire£! your Meditation an!\verable to that expreffion of Chritl; where 'tis fa id, the Spirit jballconvineethe World of Sin, of Righteoujnejs and of 'Judgment. Now Proportionjoh. ' '·'· yo~rChoicetotbefi_a tewhereinyo~ are: A'iforexample, Ar t thou in a flare ofSen cumy? Let the ObJect of thy Meditation be the Evil of Sin, its Intri nfeca l Evil, and its Confeguential Ev il. Is thy Soul pre!t with the Guilt of Sin? Let thy Meditation then refpcct the Rightcoufi1efs of Chrift , the Inlinite fufficicncy and Amplitude, that is, in the merits ofrhc Lord Jcfu s, whereby he is able to repai r all the Injuries that havebeenoffer'd toGod's Ju ftice. Is thy Soul fenubleof the worth and exce llency of the Divine Image and Life? Then Meditate upon Judgment, upon H olinefs, how thou art obliged by an indifpenlible neceffity, to live .ru:ciy and ~ccording to the Go !~ pel . So in reference to Temporals, Let your medttatton be fUltablc to your State : Are you Honourable? Then let your M.editation be concerning your own Vilenefs: Thus when David was raifed to the Throne: T;ffhat am I Lord, and IVhat is my Fathers Houfe? Or, Do you abound with the Riches of this Life ? Let your Meditation be how to exercife your Sg;wardfh1p to the belt advantage. The ltberal man deviferh ltberal rltings. So, Is yoU!' frate Afflictive? Then Meditate upon theWofdomofGod, who 10 , difpenceth not a Grain more then your !trength fl1all be able to bear, or what ever At- '· ' 3 ' • tribute may yield you Comfort or Advantage in fuch a flare. 3· Chufe fuch an Object as cloth correfpond and is fit _ to prefent the Temper of thy Soul. God hath been pleafed wallow us Variety ofOboects. Sometimes we may contemplate the Myfler ics of the Gofpel, fometimes the Beauties of the Creation :When we are not fir for the fcvereexercifes of the Clo\et, we may go forth into the Field, and there may confider the Wifdom, Power, and Goodnefs of Go>!, which are viuble in all his \Vorl.;s. IlL Th ird ly, And that which I principally Eye, is, to lay down fame Rules, to dire8: youabout t he manner how you fhould perform this Duty. The Perfon being difpofed by thofe Q£a lities; and the Ob1ea being chofen; how you fhould tlcen Meditate upoo that 'Ob)cct : Tbe General end you fhould propound to your felves is, boch to .Tall: and fee how good the Lord is ; at once to have beams of Light in our Under!tandings, and Influences of heat upon our affeCtions; but Sight rnufi: go before Tafting, there4 fore our Endeavour muft be to manage this Work aright : Thofe that go by Water for Pleafure, do not Call: out the Net; but thofe do fo that make it their Gain and Trade, that fo they may catch the Fifh : So if we do intend to make an advan tage to our Souls m this Duty, we fl1ould Caft the !\et aright. Now there are two things I will open. r. How you fhould fix your thought s. 2. How you fhould warm your Affe8:ions wheri you are Meditating on the Mer• of God. Firjl, For fixing our thoughts there are Five Rules I will give you in this Cafe. Xxxxx t . Me·
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