A Guide to Godliness, Book 5 · Chapter 17
CAP. XVII.
Of the circumſtances of Meditation, as the place, time, and geſture of the body.
§. Sect. 1 Of the place of meditation.
IN the doctrine of meditation (which is the next poynt to be handled according to that order which I before propounded) I will intreat, firſt of the circumſtances of this duty, and then of the ſubſtantiall parts of it. The circumſtances are either the ſubiect place, or the adiuncts, which either reſpect the time of it, or the diſpoſition and geſture of him that meditateth. The place ought to be priuate, that being ſolitary and alone, wee may be free from outward diſtractions, which would hinder vsus in this exerciſe, and that being wholly ſequeſtred both in mind and body from all worldly impediments, we may intirely and ſeriouſly deuote our ſelues to the ſeruice of God in the performing of this duty. And thus Iſaac when hee would meditate, walked ſolitarily in the field; our Sauiour retired himſelfe ſometime to the Deſart, ſometime to the Mount of Oliues. Dauid meditated Pſal. 4. 4. Dan. 8. 2. Act. 10.vponupon his bed, Daniel in his chamber, and by the riuer of Vlai, Peter vponupon the houſe top. So that there is no place limited to this exerciſe, ſeeing God is preſent eueryevery where, and will be found in all places alike, if we ſeeke him with deuout and holy hearts. And therefore it is not much materiall whether we meditate either vponupon our bed in the morning, euening, or in the night watches, or in our ſecret cloſets, or in the fields, and in our retired walkes. OnelyOnly theſe two things are to be obſerued in our choyce of the place; firſt, that it be free from company and noyſe; for our meditation muſt be a ſoliloquie with God and our owne ſoules; and ſecondly, this priuate place muſt be ſuch, as in our experience we find freeſt from diſtraction, and fitteſt to further vsus in our deuotion. In which regard (as I take it) thoſe places are moſt conuenient, wherin there are feweſt obiects to draw away the ſenſes with vnuſuall delights, ſeeing they are ready to carry to the imagination, what they obſerue with pleaſure, and that being diſtracted, withdraweth alſo the mind and heart from this exerciſe. And conſequently our cloſet and chamber, or our ordinary and vſuall walke abroad, where nothing is to be obſerued but that which is common and often ſeene, are to be preferred before ſuch places, wherein there is variety of new and pleaſing obiects, and one ordinary place better then diuers and many, becauſe we can there ſooneſt, and with moſt eaſe recollect our thoughts, and being gathered, keepe them together without diſtraction.
§. Sect. 2 Of the time, that it muſt not be continuall, but as we get fitteſt opportunity.
Concerning the time of this ſet and ſolemne meditation, diuers things are to be obſerued. Firſt, it muſt not be perpetuall and continuall; for howſoeuer the other kind of meditation, which is ſudden, ſhort and occaſionall, may be at times performed when we hauehave any opportunity; yet this ſerious and ſolemne kind cannot be ſo, in regard of our weaknes which cannot beare it and indure the labour, and in reſpect of other duties which wee are bound to performe as well as this, both religious and ciuill, and muſt be all done in their due and ſeaſonable time. In which regard it is to be eſteemed ſo farre off from a ſtate of Angelical perfection, which is wholly taken vp with contemplation, that it cannot bee excuſed nor wiped from the blemiſh of deſerued blame, becauſe many other duties as neceſſary in their due time and place, are vtterly omitted and neglected. Beſides, the obiect of this exerciſe being ſpirituall, diuine and ſupernaturall, is farre too excellent for the weake ſight of our minds to be alwayes gazing on, or if it ſhould, it would ſoone bee dazeled and dulled, yea diſtracted and quite loſt; like the bodily eyes with beholding the Sunne in his full brightneſſe. Yea, as this exerciſe muſt not bee continuall, ſo neither ſhould it be ouer-common: the which as it cauſeth wearineſſe and ſatiety, they lothing, and this remiſſeneſſe and ſlacke performance, which faileth as much in the manner, zeale and deuotion, as it exceedeth in time and number; ſo doth it by aſſiduity loſe in our iudgement that eſteeme, and in our hearts that awfull reuerence, and feruor of affection which is due vntounto it; and ſo becommeth cold and formall, heartleſſe, and vſeleſſe; like phyſicke, which being ordinarily taken, becommeth familiar to nature, and ſo worketh not any extraordinary effect. Neither can the moſt men be often exerciſed in this duty in a ſet and ſolemne manner, vnleſſe they cauſe other neceſſary duties of Chriſtianity, and of their callings, to giuegive way vntounto it with great loſſe and inconuenience. In which reſpect, great difference is to be made between the rich and wealthy who hauehave much ſpare time, and poore men who liue by their daily labour, and hauehave little time to ſpare for the performance of many religious duties no leſſe neceſſary. And amongſt thoſe who hauehave worldly neceſſaries without bodily toyle; mee thinkes there ſhould bee ſome difference in the frequency of this exerciſe, betweene ordinary Chriſtians, and vsus of the Miniſtery, and that we ſhould more often apply our ſelues vntounto it, then any other ſort of men, both becauſe ſpirituall and heauenly things are the chiefe obiects about which our minds ſhould bee exerciſed; and becauſe theſe holy meditations doe more directly and immediately fit vsus for the duties of our callings, then they doe other men in theirs. In which regard it were to be wiſhed, that wee would let few or no dayes paſſe, without ſome time ſpent in this holy duty, which will make vsus much more profitable both to our ſelues and others. The which I ſpeake, not to ſpurre on any to outrunne his deuotion, which being left behind, will make this exerciſe cold, formall, and not worth the while, and much leſſe to bridle and reſtraine the zeale of other men, who hauehave will, and time to performe daily this holy duty, but onelyonly becauſe I would not inſnare weake conſciences with doubts and difficulties, by laying vponupon them this taske as a neceſſary burthen, which the Lord hath left free and at their deuotion.
§. Sect. 3 Of the fitteſt time for meditation.
The ſecond thing required in reſpect of the time, is, that it be not left at randome and at large, without any certaine limits bounding it to one part of the day more then another, but then doing it, when we are beſt at leiſure, or when ſome good mood or pang of deuotion driueth vsus to it; for then we ſhall neuer be conſtant in this exerciſe, but ſhift it off from one time to another, at the firſt, rarely performing it, and at the laſt, neglecting it altogether. But when with good aduice we hauehave made choyce of that time of the day which is fitteſt, both in reſpect of our abilities and occaſions; it is our beſt way (not for conſcience but conueniency) to keepe vsus ſtrictly to it, if ſome important cauſe and vnexpected and waighty buſineſſe doe not preſſe vponupon vsus and change our courſe; obſeruing conſtantly (as neere as we can) the ſame dayes of the week, and the ſame houre of the day, for the ordinary performing of this exerciſe. For as order in all good duties is a cauſe of conſtancy, ſo an orderly conſtancy, or conſtant order is a notable meanes of continuance and perſeuerance: whereas if wee intermit them and doe them onelyonly by fits, our falſe and deceitfull hearts, vnderunder pretence of putting them off to a more conuenient time, will make vsus at laſt wholly to omit them. For if we bee vnfit to day, wee ſhall bee more vnfit to morrow; and indiſpoſition, if wee yeeld vntounto it without reſiſtance, not labouring with our hearts to bring them into better frame, and to recouer the heate of our cooled deuotion, will quickly bring vsus to a loathing auerſeneſſe and vtter neglect. But though it bee concluded that ſome certaine dayes and houres muſt be wiſely choſen, and conſtantly deuoted to this exerciſe, yet what ſpeciall time this ſhould be, as what dayes of the weeke, or what houre in the day, ſhould be ſet apart for it, is not ſo eaſily determined; onelyonly the Lords Day ſo challengeth this duty as moſt proper vntounto it, that it cannot then be neglected in ſome kind or other, without ſinne. For the choyce of other dayes, and ſet houres in them, it muſt be left to Chriſtian prudence, ayded by eueryevery mans owne experience, which will teach vsus what time we can beſt ſpare from our other waighty and ordinary imployments, and when wee are beſt diſpoſed and fitted for the deuout performance of this religious duty, yet (ſauing other mens better iudgement) ordinarily, and for the moſt part, the firſt houre of the morning (as I ſuppoſe) is fitteſt for it: firſt, becauſe generally the morning is fitteſt for all ſtudies and exerciſes of the minde, when the decayed ſtrength is repaired, and the ſpent ſpirits refreſhed and renewed by our reſt, and all the faculties of our ſoules more ſtrong and vigorous. Secondly, becauſe if by our waighty imployments, wee are ſcanted of time in the reſt of the day, wee may, to performe ſo good a duty, borrow an houre from our ordinary time of ſleepe, without any hinderance to our other buſineſſe. Thirdly, becauſe hauing not as yet intermeddled with worldly affaires, we may performe it with leſſe diſtraction. And laſtly, becauſe meditation is a good preparatiue to our morning ſacrifice of prayer. Yet if any man, vponupon other reaſons, or his owne experience teaching him that he is beſt fitted, both in reſpect of his deuotion, and other occaſions, doe chuſe rather to meditate in the euening, I leaue it as a thing indifferent to his free choyce: onelyonly I would aduize, that wee make choyce of ſuch a time, wherein we are freſh and vigorous in our ſpirits and minds, and not when they, or our bodies are ſpent and wearied, either with bodily labour, or ſtudies of the mind.
§. Sect. 4 Conſtancy in this exerciſe.
The third thing reſpecting the time is, that as we muſt be conſtant in ſetting apart, & obſeruing of ſome certaine time of the day for the vndertaking and beginning of this exerciſe; ſo much more in continuing our meditations the time appoynted. Neither muſt it bee performed by fits and ſnatches, intermingling with them our worldly thoughts, or other buſineſſe, ſometime intermitting, and then againe afreſh ſetting vponupon them: For when the mind is thus diſtracted betweene things ſo oppoſite in nature, the one is an hindrance to the other, and like the dog that runneth or hunteth after two Hares at once, it catcheth neither. Beſides, when our minde is let looſe to wander after earthly things, it is not eaſily againe compoſed and reduced into order; but we ſhall ſtand in need of a new preparation; and ſo be ſtill beginning, and neuer bring any thing to perfection. And therefore when wee hauehave begun this exerciſe, wee muſt conſtantly proceed (as neere as we can) without diſtraction or intermiſſion, for that whole ſpace of time which we hauehave allotted vntounto it; not breaking off our meditation, vntill wee hauehave brought it to ſome iſſue, and receiued by it ſome ſpirituall refection. Now what proportion of time is to be allotted to this exerciſe, we cannot preſcribe any certaine ſtint or limits, but muſt leaue it to be meaſured out vntounto eueryevery one by his owne deuotion, which is not a like in all, nor in the ſame man at all times. Beſides, there is great difference betweene one & another mans leiſure in reſpect of variety of important occaſions, preſſing ſome, more then others, and eueryevery man more or leſſe, at ſundry times. Neither are wee alwayes a like fitted, but ſometimes are more dull and dead to ſpirituall exerciſes, and ſooner weary of them; ſometimes more cheerfull and heauenly-minded, and able to hold out in this ſpirituall race without breathing or intermiſſion; at one time ſooner prepared, and better able to performe, and at another, longer in working our backward hearts to this duty. OnelyOnly this in general may be ſaid, that our outward exerciſe muſt not in time exceed our inward abilities, nor the burthen which wee impoſe, our ſpirituall ſtrength: Both becauſe the Lord is onelyonly delighted with cheerfull ſeruice, and cannot brooke that which is dead and forced; and alſo becauſe if we ouer-weary our ſelues, it will coole and quench, and not inflame and increaſe our deuotion, and make vsus the more loth to come the next time to take our ſpirituall repaſt, when as wee did not leaue with an appetite, but departed away glutted with lothing ſatiety.
§. Sect. 5 Of the diſpoſition and geſture of the body.
The laſt circumſtance to be obſerued is, the diſpoſition and geſture of the body, which doe not a little further the deuotion of the ſoule. In which there is required, firſt, that the body be compoſed to reſt and quiet, that it doe not by much agitation and violent motion diſturbe and diſtract the mind, nor by ſpending the ſpirits, and wearying of the outward parts, make the exerciſe tedious and toyleſome. Secondly, here is required ſilence, that the mind may more freely diſcourſe with it ſelfe, without any interruption of outward noyſe; vnleſſe it be in caſe that the heart be ſurcharged with the heat and vehemency of our paſſions, and feruour of deuotion, and doe need ſome vent to giuegive it eaſe. As for the geſture of the body, no certaine rules can be giuen; but it muſt be left to be ordered and diſpoſed by Chriſtian prudence and experience. OnelyOnly in generall wee may obſerue theſe things: Firſt, that our geſture and carriage of our bodies be reuerent, in reſpect of that glorious preſence before which we preſent our ſoules and bodies, and the waightineſſe of the duty about which we are imployed, ſeeing this may ſomewhat further the inward reuerence of the heart. Secondly, that wee vſe that geſture which in our experience we find moſt auaileable to ſtirre vp our deuotion; for theſe outward geſtures of the body, are but the hand-maids of the mind and heart; which muſt giuegive their attendance, that they may bee ready to yeeld vntounto them that ſeaſonable ſeruice, which they ſhall appoint as moſt fit and profitable. To which purpoſe, diuers geſtures are diuerſly commended. Some in their Meditations preferre quiet reſting of their bodies vponupon their bed or pallet, whereby they find their minds and ſoules beſt fitted for ſpirituall motion and diſcourſe, and moſt free from the diſtraction of all outward obiects. Some ſitting and inclining their bodies to one ſide, their table or cheare ſupporting their elbow, and their hand their head. Some ſtanding ſtill, with their eyes lifted vp towards heauen, the Hauen of their hopes, and viſible place of Gods inuiſible preſence, but yet cloſed to auoid diſtractions. Some walking, which being a healthfull exerciſe, refreſheth the body, and maketh it a more fit inſtrument of the ſoule, to performe this duty without wearineſſe. But which of theſe we vſe, it is not much materiall, ſeeing in themſelues one is not better then another, though in reſpect of vsus, they may be more or leſſe conuenient, in regard of the variety of ſeuerall mens diſpoſitions. Thirdly and laſtly, it is not vnprofitable to frame the geſture of the ſeuerall parts, according to the matter in hand, vponupon which we meditate, and our inward affection in thinking of it. As when wee are humbled in the ſight and ſenſe of our ſinnes, and are aſhamed and grieued, becauſe we hauehave by them diſhonoured and diſpleaſed our gracious God and louing Father, we may with the Publicane caſt downe our eyes vponupon the earth, as not worthy to looke vp vntounto heauen; and ſmite our breſt, as lamenting the corruptions that are therein contained. When we offer vntounto God the ſacrifice of praiſe and thankſgiuing, humble hearts, and holy deſires, and beg in the name of Chriſt with confidence, the benefits which he hath commanded vsus to aske, and hath promiſed to giuegive, we may lift vp together with our hearts, our eyes and hands towards heauen, from whence we expect to receiue the things we aske, with the hand of faith. When our hearts are rauiſhed with the apprehenſion of Gods gracious promiſes, and the ſweet and delightfull feelings of his louelove, and aſſured hopes of thoſe ineſtimable ioyes which he reſerueth for vsus in heauen, we may hold vp our Luk. 21. 28.heads with comfort and reioycing, as our Sauiour ſpeaketh, eleuate our hearts towards that place, whither our bodies and ſoules ſhall one day triumphantly aſcend, and with Abraham, teſtifie vntounto our owne ſoules, and Gen. 17. 17.God, the Author of them, theſe rauiſhing comforts, with ſecret ſmiles, and outward cheerefulneſſe of our face and countenance; ſeeing theſe inward feelings of Gods louelove, are better then wine, to glad the heart, and this vnction of the Spirit with theſe diuine conſolations, do make the countenance Cant. 1. 1.more cheerefull then the choyſeſt oyle.Pſal. 104. 15.