A Guide to Godliness, Book 5 · Chapter 14
CAP. XIIII.
Of Meditation, which is the ſecond priuate meanes of a godly life, what it is, and the cauſes thereof, with the reaſons which may mooue vsus to this holy exerciſe.
§. Sect. 1 The reaſon why it is heere handled.
THe ſecond priuate meanes whereby we are inabled vntounto the duties of a godly life, is Meditation. For howſoeuer reading of the Word, and of other holy writings, doth goe before it in order of nature, becauſe it inlighteneth the minde, and teacheth vsus how to meditate, and alſo prepareth and miniſtreth vntounto vsus matter of Meditation, the which muſt be firſt knowne, before we can thinke and meditate vponupon it, or make vſe of it, by working it vponupon our hearts, wills, and affections: yet ſeeing it is an action done by our ſelues alone, and the other is a duty, which may and ought to be performed both by our ſelues, and others with vsus; I will reſerue the handling heereof, till I come to intreate of the reſ… ▪ which are in this reſpect of like nature. Concerning Meditation, it is ſo much beaten vponupon, and thorowly handled already, both by more ancient Writers, and alſo moderne, who of later times hauehave ſpent much ſtudy and paines about it, and whoſe Mr. Rogers Practice of Chriſtianity herein excellently inlarged in the abridgeing. Art of Meditation by D. Hall.workes are extant, both in our owne and …her languages, that it might well hauehave ſaued me a labour, this Treatiſe now beginning to ſwell aboue the bounds and bankes, which in my … intentions I had prefixed vntounto it. Yea ſo exactly, ſweetly, and ſauourly is it handled, in a compleate Treatiſe purpoſely written of this Argu…e, who in his kind leaueth all others farre behind him, be … Phyſician for the ſoule, that he is able by his Art to ioy…, eloquence with holineſſe, wit with ſpirituall wi… …holeſome Phyſicke, and euen purging Medicines as …s taſte as banketting diſhes; that I ſhould hauehave beene … quite diſcouraged to hauehave written (as it were an Iliads after … any thing of this Argument, did not the neceſſity of perfecting …hi… …reatiſe impoſe it vponupon me, in which, being …n eſſentiall member, It could not hauehave beene wanting without a maime. In which regard, rather then I would leaue the Reader in his ſtudious courſe to a new diſquiſition, I hauehave made bold with this learned Authour, to borrow ſome materials for my building, of him who is ſo rich to lend, and to inrich my Cabinet with ſome of his Iewels, (though ſet out after an homely manner in mine owne foyles) ſeeing theſe ſpirituall treaſures are of ſuch a nature that community hindreth not propriety, and he that lendeth, hath neuer the leſſe.
§. Sect. 2 What Meditation is, & how it differeth from other exerciſes of the mind.
But that we may proceed to our purpoſe; Meditation in a generall ſignification, is nothing elſe, but to thinke a… conſider of any thing often and Meditari nil aliud eſt, quàm multoties rem aliquam conſiderare. Th. Aquin.ſeriouſly. And as we heere more ſtrictly …ke it, reſtraining it to a ſpeciall ſubiect, Meditation is a religious exerciſe of a Chriſtian, wherein he purpoſely applyeth his minde to diſcourſe diuerſly vponupon ſome diuine ſubiect, ſpirituall or heauenly, that heereby hee may glorifie God, and further his owne ſaluation, by improouing the light of his vnderſtanding, increaſing the ſanctity of his heart and affections, and the better inabling him vntounto all duties of a godly life. The which deſcription, in ſome ſort both ſhevveth the nature of Meditation, and alſo diſtinguiſheth it from other acts and exerciſes of the mind vvhichwhich may ſeeme ſomevvhat like vntounto it. For it differeth from cogitation, vvhichwhich is but a ſimple act of the minde, thinking of its obiect ſlightly and ouerly, and ſo leauing it; whereas Meditation is more aduiſed and ſerious, and reflecteth its light vponupon the heart, will and affection, to direct them in their choyce, both in chuſing and imbracing that which is good, and the refuſing and abhorring of that which is euill. It differeth alſo from conſideration, which is exerciſed in deliberating about ſome thing doubtfull, true or falſe, good or euill, that diſcerning it aright, we may know whether to take or leaue it: but Meditation is conuerſant about things in ſome meaſure knowne in the vnderſtanding, that by this further diſcourſe of reaſon, they may not onelyonly bee better knowne, but alſo that this knowledge may reflect vponupon the will and affections, and be made more effectuall for our vſe in the well ordring of our liues. It differeth alſo from Prayer, in that howſoeuer both are the ſpeech of the minde; yet in that, we ſpeake to our owne ſoules, but in this, we ſpeake directly to God himſelfe. Notwithſtanding, there is ſuch affinity betweene them, that in the Scriptures they are both ſignified by the ſame word, and often taken the one for the other. For they hauehave both for the moſt part one ſubiect-matter, and both alike effectuall for the obtaining of all things needfull; ſeeing whether we confeſſe our ſinnes vntounto God, or acknowledge our wants, or craue ſupply in a Meditation directed to our owne ſoules, or in a prayer to him he alike heareth both, and is alike ready to ſatisfie our deſires in … ſoeuer they are preſented vntounto him. Neither doe wee conf… lay open our wants for his better information, to …e already, but that wee our ſelues may take notice …g to a more thorow ſenſe and feeling of them, m…amed with feruent deſires to hauehave our ſinnes pardone… wants ſupplied, which are no other then prayers in his eſtima… what forme ſoeuer they are expreſſed. Finally, howſoeuer in nature …ere is ſmall difference betweene Meditation and Contemplation, yet as the Schooles define it, there is ſome in degree; Meditation being an exerciſe of a lower and meaner nature, within the reach of all Chriſtians which will put out their hand vntounto it; Contemplation more high and heauenly, fit only for ſuch as by long exerciſe hauehave attained to much perfection: That, exerciſed about any ſpirituall obiect, not onelyonly originally in the vnderſtanding, but alſo imaginary, and brought vntounto it by the Miniſtery of the ſenſes, as the creation of the world, the death and paſſion of Chriſt, and ſuch like; but this about things chiefly intellectuall, ſublime, and heauenly; as the nature and attributes of God, the Trinity of perſons in Vni… of eſſence, the ioyes of heauen, and others of like nature. Finally, it is an exerciſe, which of the moſt is performed with much difficulty, becauſe of their weakeneſſes and want of vſe, being hindred in their ſpirituall flight, by hauing the waight of earthly cares and diſtractions (as it were) hanging at their heeles, and the wings of their ſoules ſomewhat beſmeared with the lime of worldly vanities; but this, of great Proficients, who by much practice hauehave brought their Art into an habit, and are able with eaſe, yea with much pleaſure and delight, to ſoare (with the Eagle) an high pitch in their heauenly thoughts, and to ſpend heerein great part of their time, not ſtooping towards the earth, but when they are forced by naturall neceſſity; which being ſatisfied, and their bodies and mindes ſomewhat refreſhed, they doe, as weary of the earth, raiſe vp their ſoules, and renew their wonted flight.
§. Sect. 3 Of the efficicient cauſe or perſon who is to meditate.
The efficient cauſe, or perſon who is to performe this exerciſe, is the Chriſtian onelyonly, and the man regenerate; for holy things muſt not bee Hag. 2. 13.touched with prophane hands, ſeeing they doe not ſanctifie them, but are polluted with their vncleaneneſſe. Neither can they that are dead in ſinne, doe the actions of the liuing, and are ſo farre from performing this holy duty in any acceptable manner, that they are not able ſo much as to thinke a good thought. Neither is it enough that we be once purged from their guilt and puniſhment in our iuſtification, by the death and bloodſhed of Chriſt applyed by faith, or that we be freed from the corruption of ſinne, in the firſt acts of our ſanctification; but ſeeing wee doe daily renew our ſinnes, and thereby defile our ſoules and bodies, we muſt daily clenſe them by renewing our repentance, and not preſume to vndertake this holy worke, liuing and lying in our ſpirituall defilements, but we muſt waſh our ſoules (as ſometimes the Iſraelites their clothes) before we preſume to approach vntounto this mount of Meditation, wherein God hath promiſed to be ſeene; and to clenſe the Tables of our hearts with the teares of true contrition, before we goe about to hauehave any holy impreſſions written in them. And ſeeing ſinne, like a thicke cloud, doth dimme and dazle the eyes of our mindes, ſo as we cannot ſee holy and heauenly things, wee muſt firſt diſpell them by vnfained repentance, before we can receiue any comfort of diuine and heauenly light. And being to entertaine our Bridegroome Chriſt, in his ſpirituall preſence, into our hearts, (as it were) into our houſes, and to ſolace our ſoules in a more heere communion and familiarity with him, we are firſt to purge them from all noyſome defilements, which will make our company lothſome vntounto him; and though wee cannot ſo ſufficiently purifie them, that they may bee worthy to entertaine ſo pure and holy a gheſt, yet at leaſt, in a ſincere affection let vsus labour to doe the beſt we can, that it may not appeare to be a fault of negligence, but of our ſpirituall pouerty and impotency, which diſableth vsus to giuegive him any better welcome. The formall cauſe of this exerciſe, is a ſerious cogitation, or intentiue deliberation; Neither is this worke of the Lord to be done negligently and ſlightly, letting the reines looſe to our cogitations, that they may wander whither they liſt, but wee are to intend the whole powers of our mind vntounto it, and to ſet them ſtrictly to this holy taske, not ſuffering them to wander abroad whither they pleaſe, but to apply themſelues to that which they hauehave vndertaken, vntill they hauehave brought their worke vntounto ſome good perfection. The ſubiect-matter of our Meditation is ſomething diuine, ſpirituall, and heauenly: vntounto which our thoughts, for the time it laſteth, are to be reſtrained, and not ſuffered to wander after, or to intermingle with them any worldly things. The finall cauſes or ends of it, are the glory of God, and our owne ſaluation, both which are aduanced, when as wee handle after an holy manner in our Meditations, ſome ſuch holy and ſpirituall matter, as may tend to the bettering of our iudgements, and increaſe of our inward ſanctity, by working in our hearts the louelove and feare of God, zeale and deuotion in his ſeruice, an vtter hatred of ſinne, and a ſincere purpoſe to pleaſe him in all things, and to glorifie his Name, by performing more carefully and conſcionably all the duties of a godly life.
§. Sect. 4 That Meditation is an exerciſe which belongeth to all Chriſtians.
And thus we ſee generally what Chriſtian Meditation is, and the cauſes of it; the which being a ſingular and effectuall meanes of working in our hearts a great increaſe of all ſauing graces, and of ſtrengthening vsus to the duties of a godly life, is not to be appropriated vntounto any one profeſſion or ſort of men (which were a dangerous Monopolie, tending to the ineſtimable preiudice of the Chriſtian Common-wealth, when ſuch a ſingular commodity as is profitable for all, is ingroſſed into the hands of ſome few) but is to be laid out in common to all the faithfull, who are any way intereſſed in grace or godlineſſe. Neither ought any ſort or ſexe to thinke that they are exempted from this exerciſe, vnleſſe they thinke themſelues ſo ſtrong in grace, that all meanes of ſpirituall growth are needleſſe, or ſo weake and impotent, that they hold them boot leſſe; ſeeing ſuch exemption is no prerogatiue, but a disfranchiſement, at leaſt, in part of their ſpirituall freedome, and a loſſe of a ſingular priuiledge, which the Lord, in that great Charter of his Couenant made in Chriſt, hath granted vntounto them. For he hath not onelyonly allowed all the faithfull to hauehave the Booke of his Law in their hands to reade it, or in their mouthes to talke of it, but with the finger of his Spirit hath written and ingrauen it in their Jer. 31. 34.hearts, that they may continually thinke and meditate vponupon it: Yea, hee hath not onelyonly left it vntounto vsus as a gracious liberty, which we may take and leaue at our pleaſure, but hath ſtrictly impoſed it vponupon all his people as a neceſſary duty. Theſe words which I command thee this day, ſhall be in thine Deut 6. 6, 8. & 11. 18.heart, and in thy ſoule, and thou ſha… bind them for a ſigne vponupon thine hand, and they ſhall bee as frontlets betweene thine eyes. Binde them continually vponupon Pro. 6. 21.thine heart, and tye them about thy necke. So the Lord inioyneth Ioſhua, though a Captaine and chiefe Magiſtrate, that hee ſhould not ſuffer the Ioſh. 1. 8.Law of God to depart out of his mouth, but that hee ſhould meditate therein day and night, that he might obſerue to doe according to all that was written therein. And thus we are, as the Apoſtle exhorteth, to hauehave our conuerſation in heauen, Phil. 1. 20.which is chiefly done, when as we chiefly mind heauenly and ſpirituall things, and ſet our affections (as he ſpeaketh elſewhere) on things aboue, and Col. 3. 2, 3.not on things vponupon the earth. For where our chiefe life is, there our heart and ſoule ſhould be: but we are dead to the world and fleſh, and our life is hid with Chriſt in God; being then to appeare, when as Chriſt ſhall appeare in glory. Of which duty and Chriſtian exerciſe, wee hauehave an example in holy Dauid, who in many places profeſſeth, that hee meditated in Gods Law day Pſal. 119. 15, 48, 72.and night, that is, had his thoughts fixed vponupon holy things at all times, and vponupon all good occaſions: and that they were ſweeter to his ſoule and ſpirituall Pſal. 119. 10.taſte, then honey to his mouth, and that hee eſteemed them in his iudgement, and anſwerably affected them in his heart, aboue gold, yea much fine gold; which made him not to put it off, as a worke to be done Verſ. 103.at his beſt leaſure, but rather then hee would want time to doe it; his eyes Verſ. 148.preuented the night watches, that he might meditate in Gods Word. And thus the bleſſed Virgin hauing heard the words of our Sauiour Chriſt, is ſaid to hauehave pondred them in her heart; that is, by meditating vponupon them in her Luk 2. 19.mind, ſhe had wrought them into her heart and affections.
§. Sect. 5 The firſt reaſon taken from the excellency of this exerciſe.
Which examples, that wee may imitate, let vsus conſider the reaſons which may perſwade vsus vntounto it. The firſt whereof, is the excellency of this holy exerciſe, which aduanceth vsus vntounto high and heauenly priuiledges. For it increaſeth our ſweet communion with God, the chiefe Goodneſſe, in whoſe fruition conſiſteth all our happineſſe, and giueth vsus admittance into his preſence, and liberty to talke and conferre with him, as with our friend, about all things which concerne his glory and our owne ſaluation. It exalteth our mindes and ſoules aboue the higheſt pitch of worldly things, and cauſeth vsus, euen whileſt we are vponupon earth, to hauehave our conuerſation in heauen. It cauſeth vsus, whileſt we carry about with vsus this body of fleſh, to be heauenly minded, and partakers of the Diuine nature, whilſt by this neere ſociety and familiarity, it maketh vsus like vntounto God, with whom wee conuerſe in holineſſe and happineſſe. It entreth vsus into the firſt de grees of the heauenly ioyes, and as our ſtate of mortality will beare, it imparteth vntounto vsus ſome firſt beginnings of the viſion and fruition of God, and inableth vsus (with Moſes) to diſcerne, as we are capeable, ſome ſmall glimpſes of his glory. And as his face did ſhine, when hee had conuerſed with God in his bodily preſence; ſo our ſoules doe ſhine in purity, brightneſſe, and glory, by comming neere vntounto him, and entertaining with him this ſpirituall communion. And as the waxe, which is yellow in its owne nature, by lying long in the beames of the Sunne, changeth the colour, and attaineth vntounto a Virgin-like whiteneſſe and purity; ſo wee, who with the Spouſe in the Canticles, are browne and blacke through naturall infirmities, doe become more bright and beautifull, whileſt conuerſing with our Bridegroome Chriſt in this neere familiarity, the beames of his louelove and fauour doe ſhine vponupon vsus.
§. Sect. 6 The ſecond reaſon, taken from the profit of it.
The ſecond reaſon, is the profit of Meditation, which is ineſtimable; ſeeing it is fit and vſefull to all purpoſes. For if we bind Gods will and Word Pro. 6. 22, 23.continually vponupon our heart, and tye it about our necks; when we goe, it ſhall leade vsus; when we ſleepe, it ſhall keepe vsus; and when we are awake, it ſhall talke with vsus. By the helpe of it, we make vſe of all other helpes, it ſeruing to the ſoule, as the ſtomacke to the body, for the well diſgeſting of all ſpirituall nouriſhment. In which reſpect, one holdeth it for no better then preſumption, Nulla ars doceri praeſumitur, niſi intenta prius meditatione diſcatur. Greg. in paſtor. lib. 1. c. 1.for any to take vponupon them to teach any other Arts, vnleſſe himſelfe hauehave firſt learned, and made it his owne by intentiue Meditation. By it we come to the ſight and ſenſe of our corruptions, which lye lurking and hidden in vsus, impoſſible to be purged and reformed, becauſe they are not ſo much as diſcouered. By it we finde out our wants, that we may vſe meanes whereby they may bee ſupplied; and diſcouer our weakeneſſes, that wee may labour to get more ſtrength. By it we diſcouer the ſubtile ſtratagems of our ſpirituall enemies, that wee may auoyd them; and are fore-armed againſt their tentations, and ſtrengthened to ouercome them. By it wee ſpie out the wiles of our owne deceitfull hearts, their ſhifts and cunning deuices, their windings and turnings, rouings and wandrings; and bringing them in ſubiection to the ſpirituall part, doe reduce them into ſome order. By it we baniſh vaine cogitations and luſts of the fleſh, and cauſe our minds and hearts to be taken vp with ſuch thoughts and deſires as are holy and religious. It is the beſt preſeruatiue againſt all ſinne, and a moſt ſoueraigne antidote againſt carnall ſecurity, whileſt it diſcouereth our ſpirituall danger, and mooueth vsus to preuent it by timely repentance. It ſingularly improoueth our ſpirituall eſtate, by increaſing ſauing and fruitfull knowledge, inward ſanctity in our affections, and the outward practice of it in our liues. It inricheth our ſoules with all ſpirituall and ſauing Eſt animorum, ingeniorumque noſtrorum naturale quoddam pabulum, conſideratio, contemplatioque naturae: doctóque homini & erudito, cogitare est viuere, Cicer. lib. 4. Acad. quaeſt. Omnis profectus ex lectione & meditatione procedit: quae enim neſcimus, ex lectione diſcimus, meditatione conſeruamus, Iſidor. de ſummo bono. Pſal. 1. 1, 2.graces, faith, hope, charity, affiance, and the true feare of God. It is the ſpur of our deuotion, the fuell of our zeale, and the common incentitiue to all vertue. It is the food of our ſoules, by which they are ſpiritually nouriſhed, and euen the life of our life, as an Heathen could ſee by the light of nature. It weaneth our hearts and mindes from the world, and lifteth them vp to heauen. It maketh vsus to walke with God as Enoch, and (like Elias his body in the fiery Chariot) it carryeth our ſoules into heauen. By it, in our ſolitarineſſe, wee inioy God and our ſelues, and by conuerſing with him, we are fitted and made profitable for all good company. In a word, as one ſaith, all ſpirituall profit and progreſſe in godlineſſe, proceedeth from reading and meditation; for what wee know not, we learne by reading, and by meditation hold it when we hauehave it. And as it is the meanes of all grace and goodneſſe in this life, ſo alſo it aſſureth vsus of all glory and happineſſe in the life to come. For, Bleſſed is the man who ſo delighteth in the Law of the Lord, that hee doth meditate in it day and night.
§. Sect. 7 The third reaſon taken from the neceſſity of this exerciſe.
The third and laſt reaſon is taken from the neceſſity of this holy exerciſe, the neglect whereof depriueth vsus of all the former benefits and priuiledges. For thereby we loſe the comfort and ioy which wee hauehave in this ſweet communion with God; we become inſenſible of our ſinnes and ſpirituall wants, and ſo grow careleſſe in vſing thoſe good meanes for the mortifying of the one, and ſupplying of the other. Wee take the ready way to continue in carnall ſecurity, and to liue in our ſinnes without repentance. We lye open to the tentations of our ſpirituall enemies, and eaſily fall into their ſecret ambuſhments at vnawares, by reaſon wee neuer thinke of them, nor of the meanes whereby we may eſcape them. We are ſoone deceiued with our owne falſe hearts, when as wee neuer ſound their deceits vntounto the bottome, and giuegive Satan leaue to fill them with worldly and wicked thoughts, and with ſenſuall and carnall deſires and luſts, when as he findeth them like empty houſes, ſwept cleane, and cleered Mat. 12. 45.of all good meditations, and garniſhed with ſloth, vanity & ſecurity, the chiefe ornaments wherein he delighteth. We loſe piece-meale all our ſpirituall armour, and not repairing the breaches which hauehave been made by the enemies of our ſaluation, we lye open to their aſſaults, & are eaſily vanquiſhed in the next incounter, whileſt wee neuer thinke of any approching danger. We defraud our ſoules of a chiefe part of their food, whereby they ſhould be nouriſhed in all ſauing grace, and ſtrengthened vntounto all Chriſtian duties: we loſe the heat and feruour of our zeale and deuotion, which being no naturall qualities reſiding in their proper elements, coole and decline vvhen we withdraw from thē the fuell by which they are nouriſhed. Wee loſe the comfort of our heauenly freedome, when as we neuer hauehave our conuerſation there, and ſuffer our hearts to lye groueling vponupon the earth without any ſpirituall motions, which like the peyzes & plummets of a clock, do naturally deſcend & ſinke downe, vnleſſe they be often pulled vp with ſpirituall and heauenly meditations. Finally, we put out, or cloze vp the eyes of our ſoules, ſo as they cannot looke into our ſelues, nor into our ſpirituall eſtate, to ſee our miſeries, that we may be humbled, nor the meanes of our freedome and deliuerance, that wee may be comforted; our pouerty and defects, nor Chriſts riches and full payment, our naturall defects, and ſpirituall abilities in him that ſtrengtheneth vsus, our gifts and graces, our wants and weakneſſes; our ſinnes committed, our duties neglected or performed, our dangers, and meanes to eſcape them; our way to happineſſe, and what progreſſe wee hauehave made in it. And as we cannot, through this neglect of meditation, take notice of our ſelues, ſo are we thereby eſtranged from God, neither ſeeing nor obſeruing his nature or attributes, his mercy to louelove him, his iuſtice to feare him, his power and truth in his promiſes, that we may beleeue and truſt in him; the adminiſtration both of his benefits conferred vponupon thoſe that louelove and obey him, nor of his Iudgements and puniſhments, threatened and inflicted vponupon thoſe who continue in their ſinnes, that by this experience of others good and harmes, wee may become wiſe in chuſing ſuch a courſe as may gaine the one, and auoyd the other.