A Guide to Godliness, Book 5 · Chapter 16
CAP. XVI.
Containing anſweres vntounto diuers obiections made againſt this exerciſe of Meditation.
§. Sect. 1 The obiection of difficulty acknowledged and anſwered.
ANd thus I hauehave ſpoken more largely of the profit & neceſſity of this holy exerciſe, then ſome, perhaps, will think either neceſſary or profitable; becauſe I well knew how auerſe & backward our corrupt nature is vntounto it. In which regard, we no more need to be inſtructed in the knowledge of it, how we may doe it aright, then ſtrong motiues & inducements to inforce the practice of that we know. For when our iudgmēts are inlightened in the right vſe of this exerciſe, we are ſtill ready to frame excuſes, to blind and delude our reaſon, and to ſtop the cry of our conſciences, when they accuſe vsus for the neglect of ſo neceſſary a duty; and euen when wee are ready to goe about it, our ſloth and ſecurity pretendeth ſuch neceſſary impediments, and caſteth ſuch ſtumbling blockes in our way, that wee are diſcouraged from proceeding in it. As firſt, we are ready to alleadge, that it is a matter of great difficulty for vsus that are in the world, to ſequeſter our mindes wholly from worldly things, that they may be wholly taken vp with thoſe which are ſpirituall and heauenly, and are ſo farre out of the reach of our naturall abilities. And ſurely it cannot be denied, but that this duty, as all other things excellent, is hardly atchieued; for being but children in knowledge, and weakelings in grace, it is no more eaſie to attend any ſerious exerciſes, profitable for our ſoules health, then it is for boyes to baniſh out of their mindes childiſh vanities, and to apply themſelues wholly to their ſtudies, that they may get learning, and become good ſchollers. But this muſt not make vsus to neglect this exerciſe, but conſidering how excellent, profitable, and neceſſary it is, we muſt be ſo much the more earneſt in our reſolutions, and diligent in our indeuours, to ſet our ſelues ſeriouſly about it, by how much it appeareth to be of greater difficulty. To which purpoſe, let vsus know, that as children finde moſt diſcouragements, and greateſt difficultie in attaining to learning in their firſt entrance, but afterwards, when they are come to ſome proficiency, finde it more eaſie, and taſting the ſweetneſſe of it, goe on in their ſtudies, with cheerefulneſſe and delight: ſo the greateſt difficulty is in the firſt beginnings of this holy exerciſe; ſeeing vſe and practice will make it eaſie and familiar; and the ſweetneſſe which we ſhall find in it to our ſpirituall taſte, and the fruit and benefit which we ſhall reape by it, richly recompencing all our labour, will take away all tediouſneſſe, and make vsus to performe it with all cheerefulneſſe. And as thoſe which hauehave beene trained vp in the delightfull ſtudies of Poetry, Philoſophy, and Hiſtory, in the Vniuerſities, can hardly apply themſelues to the ſtudy of the Law, yet doe at the firſt bend, and euen inforce their minds to it, being incouraged with golden hopes, and afterwards comming to practice, proceed with delight, when they become ſenſible of the gaine; ſo our mindes, hauing beene inured to wander about earthly things, which are moſt pleaſing to our carnall appetite, can hardly apply themſelues to ſpirituall and heauenly Meditations, which are harſh and vnpleaſant to our corrupt nature; but euen then we muſt with an holy violence bend our minds vntounto them, being incouraged with our more then golden hopes; and then without doubt, when we hauehave made ſome good proceedings in our ſpirituall practice, the ſenſible ſweetneſſe which we ſhall relliſh in it, and the manifold benefits, and plentifull fruits which wee ſhall reape by this exerciſe, will incourage vsus to proceed in it with much comfort and delight.
§. Sect. 2 The obiection of naturall want and weakeneſſes in performing this exerciſe anſwered.
Secondly, we are apt to pretend our naturall weakeneſſe and imbecillity to performe ſo high and hard a duty, as the ignorance of our mindes, the auerſeneſſe of our hearts, the coldneſſe of our zeale, deuotion, and ſuch like. But theſe wants and inabilities ſhould not diſcourage vsus from this exerciſe, but mooue vsus to vſe it ſo much the rather, becauſe it is a chiefe meanes ordained of God to increaſe our ſtrength, and to bring vsus to more perfection. We doe not, becauſe we are weake and ſickly in our bodies, abſtaine altogether from food and Phyſicke, but the rather vſe them, that we may recouer our health and ſtrength. Yea, when our appetite is ſmall, we force our ſelues, that by eating a little at once, we may get a ſtomake. We doe not ſhut the windowes, becauſe the houſe is darke, and wee dimſighted; but are ready the ſooner to open them, to let in the light, of which we ſtand in need more then others, in reſpect of our naturall defects, that we may the better diſpatch our buſineſſe; and the colder wee feele our ſelues, the more neceſſary we thinke it to come vntounto the fire, or to vſe ſome exerciſe, that we may recouer our naturall heate. And ſo in like manner, the ſight of theſe defects ſhould not hinder vsus from this exerciſe; ſeeing it is the meanes to inlighten our mindes with more knowledge, to get ſpirituall health and ſtrength, whereby wee may be inabled to performe this and all other good duties daily in more perfection; and to warme our cold and frozen hearts, that we may performe ſeruice vntounto God, with more heate of godly zeale and feruour of deuotion. Beſides, though we be not able of our ſelues, ſo much as to thinke a good thought, yet if in obedience to God we vſe this his holy Ordinance, he will inable vsus vntounto it, being allſufficient to make vsus both to thinke and do whatſoeuer he requireth at our hands.
§. Sect. 3 Their obiection anſwered, who pretend want of matter to meditate vponupon.
Thirdly, we are ready to obiect want of matter to meditate vponupon, and that we are ſo barren in our inuention, that the fire of our deuotion is ready to goe out as ſoone as it is kindled, for want of this fuell to nouriſh and preſerue it. But this is to excuſe one negligence with another, ſeeing the Lord hath ſet before vsus, and euen put into our hands the large Volume of his Creatures, and the Booke of holy Scriptures, in both which, there is abundant matter of Meditation, if we had but the hearts to view and reade them; beſides, the conſideration of our owne miſery, our manifold ſinnes and corruptions, wants and imperfections, Gods manifold mercies, and innumerable bleſſings vouchſafed vntounto vsus, the adminiſtration of his iudgements, and ſuch like, of which I ſhall hauehave occaſion to ſpeake more heereafter. And therefore there being no want of good ſeed, we hauehave no cauſe to complaine of any thing but the barrenneſſe of our hearts, and their auerſeneſſe to good things, if they bring not foorth, in this kind, plentifull fruits. The which, as it is to be bewailed with true ſorrow, that wee who hauehave matter enough to thinke and meditate vponupon in vvorldly things, for a whole yeere together, though none be prepared to our hands, being heerein ſuch quick Workemen, that wee can both gather our ſtraw, and burne our bricke in full tale, ſhould bee ſo barren of matter, when wee come to thinke of things ſpirituall and heauenly; ſo it muſt mooue vsus with ſo much the more diligence and earneſtneſſe to reade and ſtudy the Scriptures, and to obſerue the workes of God, and finding our emptineſſe, to reſort to Gods ſtore-houſes (like the Egyptians to Ioſephs) that wee may be filled with ſuch prouiſion as hee hath made for vsus, and hauehave no more cauſe to complaine of want.
§. Sect. 4 Other hinderances remooued.
Fourthly, wee are hindred from performing this duty by manifold diſtractions both inward and outward. Of the former kinde is the indiſpoſition of our hearts to ſpirituall and heauenly things, and their readineſſe to be carried away from them (when they take them into their conſideration) after worldly vanities. The which ſo much diſcourageth many, that they neglect this duty altogether, becauſe they finde themſelues ſo vnfit to performe it. But our vvants and vveakeneſſes ſhould not driue vsus further from God, but make vsus rather dravv neerer vntounto him, and by earneſt prayer to craue the gracious aſſiſtance of his holy Spirit, that we may be inabled thereby to ſerue him better. Neither muſt our imperfections and diſtractions in performing Chriſtian duties, mooue vsus to neglect them altogether, for this is that which the deuill would hauehave: and if wee thus farre yeeld vntounto him, wee ſhall be ſure to performe nothing that is good, ſeeing he will neuer let diſtractions and diſcouragements to bee wanting vntounto vsus; but being thorowly humbled in the ſight of our infirmities, and bewailing our wants, let vsus labour daily after more perfection. And to this end let vsus vſe due preparation before wee vndertake this exerciſe, of which I ſhall ſpeake afterwards. Secondly, let vsus keepe the Chriſtian watch, before ſpoken of, ouer our hearts, and repell theſe diſtractions at their firſt entrance. Thirdly, let vsus pray againſt them, and deſire the Lord to ſtrengthen vsus, that they may not preuaile to pull away our hearts from him. Fourthly, wee muſt at other times reſtraine our hearts and minds, that they may not wander whither they liſt, and keepe them vnderunder ſome command, that they may not be to ſeeke when wee would imploy them about holy duties. Fifthly, we muſt fit the length of our Meditations to the ſtrength of our deuotion, and let them be inlarged as it increaſeth. Which meanes, when we hauehave vſed, let vsus ſet vponupon this exerciſe; and if our diſtractions are ſo great and many, that they would giuegive vsus leaue to thinke vponupon nothing elſe, let vsus make them the matter of our Meditation, accuſing our hearts for their looſeneſſe and worldlineſſe, their deadneſſe and backwardneſſe to all good duties, that ſo we may bring them to vnfained repentance.
§. Sect. 5 That company and worldly buſines ſhould not hinder vsus from this exerciſe of Meditation.
The outward diſtractions, which are alleadged as neceſſary impediments of this holy exerciſe, are the company of friends, who comming to viſit vsus, take vp that time which ſhould bee ſpent about it, the multitude of buſineſſe, which affordeth vsus no leaſure, and want of conuenient place, wherein we might be priuately by our ſelues, to performe this duty which cannot bee done in the company of others. But for the firſt; no company ſhould be ſo deare vntounto vsus, as that it ſhould cauſe vsus to breake off our communion and ſociety with God. Or if to auoyd inciuility and giuing offence, we doe intermit this exerciſe, and put it off to another time: this muſt not make vsus to neglect it altogether, but wee muſt ſet our ſelues about it when our company is gone, and redeeme this loſſe by doubling our diligence in this holy exerciſe. And for our buſineſſe and imployments, we are, according to our Sauiours counſell, to thinke this one thing Luk. 10. 42.neceſſary, and to be preferred before all other, and firſt to ſeeke the Kingdome of God, and his righteouſneſſe, eſteeming no buſineſſe ſo neceſſary, as Math. 6. 33.the inriching of our ſoules with ſpirituall grace, and vſing the meanes which may further and aſſure vsus of our ſaluation; accounting thoſe imployments worldly, carnall, and not worthy our paines, which ſhoulder and thruſt out ſpirituall exerciſes. And yet if our important buſineſſe ſhould wholly take vsus vp, and that the neceſſity of our eſtate and calling ſhould ſo ſtrictly at all times bind vsus vntounto them, that wee had no leiſure for religious duties, there were ſome colour (and but a colour) of excuſe: but the fault is not in the multitude of our imployments, but either in our want of wiſedome and prouidence, that wee doe not rightly diſpoſe of them, and allot to all ſorts of duties their ſeaſonable times; or in our worldlineſſe and immoderate louelove of earthly things, which maketh vsus thinke all time loſt that is not ſpent about them, and that we are quite vndone, if but a little while we intermit our diligence in ſeeking of them. For God by one Commandement doth not croſſe another, nor bringeth vsus into ſuch ſtraits, but that we may (if it be not our owne fault) hauehave ſeaſonable time of yeelding our obedience to them all. Hee would hauehave vsus looke to our ſtate, and prouide for our families, but he would not hauehave vsus ſo immoderate in our care and labour, that we ſhould mind nothing elſe, and hauehave no leiſure for religious duties, ſeeing hee is both able and willing to prouide all neceſſaries for vsus and them, if caſting our care vponupon him, and relying vponupon his prouidence, wee ſet apart ſeaſonable time for both. And therefore he would not exempt Ioſhua (though as a man would Ioſh. 1. 8.thinke, wholly taken vp in the warres, and in the gouernment of a mighty people) from ſpending ſome good part of his time in this duty of meditation. And we ſee that Dauid himſelfe, though wonderfully imployed in warre and peace; the gouernment of a whole Kingdome, and the care of his owne family, did yet much exerciſe himſelfe in this religious duty. Yet ſay (which we ought not to doe) that our worldly buſineſſe muſt hauehave the precedence; if wee would not hauehave it appeare to be a falſe, friuolous and carnall pretence, deuiſed of purpoſe to hide our vtter neglect and contempt of religious duties; let vsus at leaſt allot vntounto them ſome of that time which we can ſpare from our worldly and neceſſary imployments, and ſet our ſelues about this exerciſe when our buſineſſe is ouer. Or ſuppoſe they will take vp the whole day, let vsus allot to this vſe ſome ſmall part of the night, and make bold to borrow ſome little time from our ſleepe, that we may not by the vtter neglect of this duty ſleep in ſin, and ſo much intend the refreſhing of our bodies, as that we ſuffer our ſoules to droope and languiſh, by with-holding from them their ſpirituall food, and the comfort of their communion and ſecret conferences with God. For if wicked men are ſo vigilant and diligent in plotting and performing euill towards others and themſelues, that they are content to allot the time of their reſt, to labour in theſe workes of darkneſſe, and as Dauid ſaith of them, deuiſe miſchiefe vponupon their bed. Yea, if their minds bee ſo intentiue, Pſal. 36. 4.and their hearts ſo wholly ſet vponupon it, that vnleſſe they hauehave deuiſed or executed ſome miſchieuous deſigne, their ſleepe departeth from Prou. 4. 16.them, as Salomon ſpeaketh: how much rather ſhould wee bee willing to ſpare ſome time from our ſleepe, that we may ſpend it in ſome ſuch holy and heauenly meditations, as may inrich vsus with ſpirituall grace, inable vsus to Gods ſeruice, and helpe vsus forward in the way of ſaluation? Finally, ſuppoſe that we are ſo wholly diuided betweene buſineſſe and ſleepe, that neither night nor day we can finde any time for this holy exerciſe; yet we hauehave no colour of excuſe, if wee doe not ſet apart ſome time vponupon the Lords Day, which may be ſpared from publike duties in the Congregation, and priuate with our families, to be ſpent in meditations, ſeeing then in what ſtate ſoeuer we be, whether bound or free, Maſters or ſeruants, rich or poore, we cannot reaſonably pretend any ſuch excuſes of diſtraction by our worldly buſineſſe, all which we are bound to ſet apart, and to conſecrate our ſelues wholly, our actions, words, and ſecret thoughts to the ſeruice of God, and to vſe all good meanes which may inrich vsus with grace and further our ſaluation; and this eſpecially among the reſt, for though our caſe and ſtate may be ſuch, that wee are neceſſarily reſtrained from Gods publike ſeruice in his holy aſſemblies, as we ſee in the example of Dauid, and of captiues and priſoners, the ſicke, and ſeafaring men, and Pſal. 42. 1, 2. and 84. 1, 2, 3.ſome ſeruants; yet all men, and in all conditions, may on this day ſpend ſome time in holy meditations, vponupon ſome things which they hauehave obſerued out of Gods Word, or workes. As for that laſt pretence of wanting a fit and priuate place for meditation, by reaſon that we are ſtraitened in our dwellings, and hauehave alwayes ſome with vsus in the ſame roome, who would hinder vsus in this exerciſe; it is of ſo ſmall waight, that it is ſcarce worth the anſwering. For there is no man that earneſtly deſireth to performe this duty, who may not at one time or other, find ſome conuenient place for the doing of it. For if hee hauehave no roome in the houſe, he may with Iſaac, walke abroad into the fields: or if dwelling in the City he be debarred of this priuiledge, hee may as Dauid exhorteth, commune Pſal. 4. 4.with his owne heart vponupon his bed, and be ſtill; of which his precept hee propoundeth himſelfe for an example in diuers places of the Pſalmes, wherein, as thinking the day too ſhort, or too much taken vp with other imployments, he profeſſeth that he ſpent alſo ſome part of the night in diuine meditations. And ſo much concerning the reaſons which may mooue vsus to this exerciſe, and the impediments which hinder vsus from vndertaking and performing it.