A Guide to Godliness, Book 5 · Chapter 19
CAP. XIX.
Of our progreſſe and proceeding in the exerciſe of Meditation, and what is required therein.
§. Sect. 1 That we muſt proceed orderly in this exerciſe, laying downe the grounds in our vnderſtandings and building vponupon them in our hearts and affections.
ANd thus much of our ingreſſe & preparation to Meditation; the ſecond point propounded, is our progreſſe & proceeding in the exerciſe it ſelfe; wherein we muſt auoyd diſorder and prepoſterous handling of the point propounded to our Meditation, which is the author of tumultuous confuſion, by which being tired, we either breake off the exerciſe, or continue it without fruit; and contrariwiſe, proceed in an orderly courſe, firſt laying the grounds of this exerciſe, and then building vponupon them. To which purpoſe we are to know, that there are diuers ends of this exerciſe, as the inlightning of our minds with ſauing knowledge, and the imprinting of it in our memories, which are not the mayne things intended in it, but as helpes and meanes conduce vntounto them. For the principall ends at which wee are to ayme, is, that wee may heereby more and more incline our wills, and worke our hearts and affections to the chuſing, imbracing, and louing of that good, and the refuſing, ſhunning, and abhorring of that euill, which they come to know more cleerely by this diſcourſe of the vnderſtanding, and that we may make good vſe of all we know in the whole courſe of our liues. Notwithſtanding, becauſe our wills and affections are but blind faculties, which of themſelues cannot tell rightly what to chuſe or refuſe, affect or diſlike; therefore the vnderſtanding faculty, which is the eye of the ſoule, and the chiefe Captaine and Leader of all her forces, muſt alwayes accompany them for their direction in this exerciſe of Meditation. So one ſaith, that there is a two-fold acceſſe or progreſſe of contemplation; Bern. in Cantic. Serm. 46.the one in the vnderſtanding, the other in the affection; the one yeelding light, the other heate; the one in acquiſition of matter, the other in deuotion. Of which two, the vnderſtanding is to hauehave the precedencie in this exerciſe, that the will, heart, and affections, may worke by it light, being led and guided, mooued and excited by it, to chuſe or refuſe, louelove or loath, that which it propoundeth vntounto them, either good or euill. But yet the chief part of our time & ſtrength is not to be ſpent in the diſcourſe of the vnderſtanding, theory, and ſpeculation, but hauing attained hereby to ſome knowledge of the point in hand, we are chiefly to labour, that wee may work it vponupon our hearts & affections, for the increaſing of their holines, the inflaming of our louelove, ſtirring vp of our deuotion, and the ſtrengthening and inabling of vsus to make vſe of that we know, in the practice of it in our liues. In which regard, we are to ſtint & ſhorten the diſcourſe of our vnderſtanding, that our wills, hearts, and affections may hauehave more liberty & conueniencie to attaine vntounto their maine ends. To which purpoſe, we muſt conſider, that in this exerciſe wee principally ſeeke after goodneſſe, which is the obiect of the will, rather then truth, which is the obiect of the vnderſtanding; and to be made more holy, rather then more learned; vntounto which we cannot attaine by the bare diſcourſe of the vnderſtanding, ſeeing ſimple knowledge of good and euill, doth not make a man better or worſe, but the willing and affecting good things, and the nilling and hating of the contrary. Secondly, if wee doe not limit and abridge the diſcourſe of our reaſon, it will carry vsus too farre in our curious diſquiſition after knowledge, wherein we naturally delight, as the lamentable experience of our firſt parents hath too plainely taught vsus, and the more of that time deſtinated to this exerciſe, is ſpent and taken vp by intellectuall diſcourſe, the leſſe remaineth for our chiefeſt buſineſſe, which is to be effected by our will and affections. Thirdly, ſeeing both our Spirits, and alſo all the powers of our ſoules are but finite and feeble, therefore the more we ſpend them in theory and ſpeculation, the leſſe ability they will hauehave in the exerciſe of our louelove and deuotion; euen as the water which iſſueth from a fountaine, muſt needs run with leſſe force, when as it is diuided into diuers ſtreames. Finally, ieiune and barren contemplation, doth little or nothing nouriſh the ſoule, ſeeing it is not the food it ſelfe whereby it is cheered, but onelyonly a meanes whereby it is prepared; and as the preparation it ſelfe of our food doth not nouriſh the body, but the feeding vponupon, diſgeſtion, and application of it vntounto eueryevery ſeuerall part; ſo neither doth the diſcourſe of the vnderſtanding and inuention of matter, nouriſh the ſoule in any ſauing graces, ſeeing it is not the proper nouriſhment it ſelfe, but onelyonly the meanes to prepare it, which being receiued by the will, and diſgeſted and applyed by the heart and affections, doth turne to our ſpirituall nouriſhment, inflaming vsus inwardly with the louelove of God, zeale and deuotion, and working in vsus the true feare of God, affiance, hope, patience, humility, hatred of ſinne, contempt of the world, and all other vertues and ſauing graces. And therefore contenting our ſelues with the ſimple and plaine vnderſtanding of the matter whereon we meditate, and not ſpending our time in any nice & curious diſquiſition, let vsus imploy the moſt part of our time and paines, in working thereby our wills, hearts, and affections, to more purity and holineſſe, which is the mayne end of this exerciſe, vntounto which, if we attaine not, all our labour is ſpent in vaine, and will bring vntounto vsus no ſpirituall profit. For as thoſe Artificers and Inginers, who ſpend the moſt of their time in new inuentions and curious deuices, and when they hauehave found them out, there leaue them, and betake themſelues to a new ſearch, no further vſing the old, for the rayſing thereby ſome profit of their inuention; are ranked in the number of noted beggers; and being richeſt in skill, are aboue all others pooreſt in eſtate: whereas others, who draw all they know into vſe, and exerciſe their skil, though but plaine and ſmall, in their painfull and diligent labours, that thereby they may daily adde ſomething to their ſtate, doe proue rich men, and of farre more worth and credit, then thoſe exquiſite and curious Artiſans: ſo is it in this caſe; thoſe who are moſt intent vntounto curious ſpeculations, and exceed all others in ſcholaſticall knowledge and ieiune contemplations, prouing for the moſt part meere beggers in the ſanctity of the heart and affections, and in the power and practice of deuotion and godlineſſe.
§. Sect. 2 That we muſt finde out a fit theame, and then diſcourſe vponupon it according to the rules of reaſon.
Now the right courſe of proceeding in our meditations in reſpect of our vnderſtandings, is, firſt, that being aſſiſted with iudgement, they doe by ſome diſquiſition and diſcourſe, finde and picke out of the generall ſtocke, ſome fit and profitable theame, wherupon we may ſpend our paines and time allotted to this preſent exerciſe. And when they hauehave pitched vponupon it, they are in the next place to diſtinguiſh and cleere it from all other things that are of like name, but of a different nature, or hold ſome ſimilitude and agreement in the generall matter, but are diuers and diſtinct in their ſpeciall formes. The which diſtinction in our knowledge, or betweene things knowne, is the mother of cleere vnderſtanding and ſound iudgement, and inableth vsus with much perſpicuity to proceed in our diſcourſe. And when we hauehave gone thus farre, wee muſt then imploy our vnderſtanding to finde out ſome fit definition or deſcription of the theame or matter whereon we meditate; about which wee need not to be curious, ſtriuing to reach vntounto the ſtrict rules of art, but onelyonly to make our conceit in ſome ſort capable of it, and to bring the poynt in hand within the compaſſe and reach of our vnderſtandings. Which when wee hauehave done, we muſt further amplifie and inlarge our matter, that yet our minds may more cleerly and diſtinctly conceiue and comprehend it, and our willes, hearts and affections may afterwards worke vponupon, and apply it for better and more plentifull vſe, in the inflaming of our louelove, and ſtirring vp our deuotion; by bringing it through the common places of inuention, according to the rules of art, which being but the poliſhing and perfecting of naturall reaſon, it will not ſeeme hard or ſtrange vntounto vsus, if we hauehave but the helpe of ſome good directions and fit examples for our imitation. Now theſe places of which I ſpeake, are the cauſes of all kinds, as the efficient cauſe, procreant or conſeruant, principall or inſtrumentall, the matter of which, and the forme by which it exiſteth, the finall cauſe for which it is, and whereunto it tendeth; the effects and fruits of it, the ſubiect place wherein it is, or the obiect about which it is exerciſed; the adiuncts, properties, and (as we call them) the appurtenances belonging to it; what things are diuers from it, or oppoſite or contrary vntounto it, either in relation or nature. The things whereunto it may bee compared, either in quantity or quality, and by what ſimilitudes it may be illuſtrated and made thereby both more eaſie and familiar, and more fit to make in the memory a deeper impreſſion, and to worke with greater efficacy vponupon the heart and affections. The names and titles of it, which being rightly giuen, doe ſhew the nature of the thing which is called by them. The which are beſt conſidered when wee define the thing whereof wee meditate, where beginning with the name of the thing defined, wee may proceed to the parts of the definition. But aboue all other places, we are to preferre the diuine teſtimonies of holy Scriptures, which are moſt effectuall for the inlightening of the vnderſtanding, the conuincing of the iudgement, the perſwading and inclining of the will, and the working of the poynt in hand vponupon the heart and affections. In which reſpect, it is moſt profitable that we call to our remembrance thoſe places which are fitteſt for our purpoſe, to prooue or illuſtrate the matter in hand, and to apply them for the ſtrengthening and confirming of all the other places of inuention, as proofes of them, orderly proceeding from one to another, in that method and manner before expreſſed. To all which purpoſes the teſtimonies of holy Scriptures are moſt pregnant, powerfull, and profitable; for howſoeuer humane teſtimonies are aboue all other arguments of leaſt authority and efficacy in any art, becauſe their whole ſtrength reſteth vponupon the credit of men, who are all liers and ſubiect to errours; yet in matters of Diuinity, teſtimonies of holy Scripture are of greateſt validity and authority, and farre aboue all other arguments and proofes produced by humane reaſon, ſeeing they are the Oracles of God, who being truth it ſelfe, can neither deceiue, nor be deceiued; and being ſufficient to all ſpirituall vſes, will yeeld vntounto vsus plentifull matter to furniſh our meditations, though we were vnable to make vſe of the other. Notwithſtanding thoſe other helpes, by bringing the poynt in hand through all the common places of inuention, eſpecially theſe teſtimonies of Scripture being ioyned with all and eueryevery of them, to confirme and ſtrengthen them, are not to be neglected, becauſe they will much further vsus in our orderly proceeding, and for the amplifying and inlarging, cleering and prouing the poynt whereon we meditate, and furniſhing vsus with variety of matter: Yet heere too much curioſity is to be auoyded, in bringing eueryevery poynt through eueryevery head or common place of inuention, becauſe eueryevery theame whereon we meditate will not admit ſuch conſiderations. As God, infinite in all perfection, and farre aboue the reach of humane reaſon, cannot in our meditations of him be brought through the moſt of thoſe common places, ſeeing he hath no cauſes, being Iehouah, the cauſe of cauſes, and hauing his being in himſelfe, giueth being to all things. Neither hath he (if we ſpeake properly) any place, ſeeing hee containeth all things, and is contained of nothing, nor any accidents or qualities, ſeeing all his attributes and properties are his Eſſence; nor any contraries, ſeeing there cannot be the like reaſon of things finite, and him that is infinite, and nothing can truly oppoſe his omnipotent nature, although they doe it in ſhew and in our weake apprehenſion; neither can hee be compared in quantity, or quality, ſeeing he is aboue all compariſon, and nothing is equall or like vntounto him: And finally, he is not ſubiect to any diſtribution, being a moſt ſimple nature and indiuiſible, who hath neither Genus, nor ſpecies, parts nor members; nor vntounto any definition, ſeeing his infinite nature is vnſearchable; howſoeuer, he may be deſcribed by that which he is not, rather then by that he is, though he be the chiefe being, that wee may in ſome darke manner conceiue of him in our ſhallow capacity. Beſides, there are other theames which we cannot bring through diuers of theſe heads without much difficulty, eſpecially the ſpecificall matter and formes, which in moſt things are vnknowne vntounto vsus. And therefore our courſe muſt be, among many places of inuention, to take thoſe which being moſt pregnant and profitable, doe with ſome eaſe offer themſelues to our meditations, as the cauſes efficient and effects, properties and qualities, and not tye our ſelues too ſtrictly to finde out all, which would rather diſtract then helpe vsus in this exerciſe. But chiefly aiming in all this diſcourſe of our vnderſtanding, at the right vſe and maine end of it: which is not curiouſly to play the Artiſts, but to ſpend our time in a religious exerciſe, for the increaſe of our deuotion, our inriching with ſpirituall grace, and for the ſtrengthening of vsus vntounto all duties of a godly life; when we finde any difficulty in our inuention, or ſtop in our way, we muſt paſſe by it, and thinke on that which is next, and more eaſie to bee found.
§. Sect. 3 That we are in our meditations chiefly to reſpect our will, harts and affections, our liues and actions.
And thus we are to proceed in the firſt part of meditation, which reſpecteth the diſcourſe of our mind and vnderſtanding: The ſecond part reſpecteth the practique faculties, the will, heart, and affections, the life and actions, vntounto which in this exerciſe we are to hauehave chiefe regard, that they may thereby be ſanctified and nouriſhed in all ſpirituall graces, and ſtrengthened to the performance of all holy duties, with cheerfulneſſe and delight. Neither is it ſufficient, that we do by the former meanes prouide plenty of ſpirituall food, fit for the nouriſhment of our ſoules, vnleſſe we alſo feed vponupon it, and apply it vntounto them for their ſpeciall vſe. It is not enough that wee prepare abundant meanes and matter for our ſpirituall good, vnleſſe wee fit and apply them to thoſe ends and vſes for which we did prepare them, whereof if wee faile, all our former labour will be vaine and fruitleſſe. For as it doth not auaile a man, for the preſeruation and comfort of his life, that his granaries and ſtore-houſes are full of all good prouiſion, no not to hauehave his table throughly furniſhed with all variety of meats, if he doe not feed vponupon them; nor to hauehave his cheſts and wardrobe full of apparell, if he doe not put them on, nor (miſer-like) to hoord vp treaſures in abundance, and neuer conuert them to vſe, nor imploy them for the reliefe of his neceſſity, and comfort of his life: ſo it will not profit vsus at all for the nouriſhing, ſtrengthening and refreſhing of our ſoules, to make prouiſion in all kinds, and to lay it vp in the ſtore-houſe of our minds and memories, if it be not applyed to our hearts and affections, which are the moſt eſſentiall and vitall parts of a true Chriſtian, that they may nouriſh and comfort them, and make them actiue and able to performe with cheerfulneſſe, all holy duties of a Chriſtian life. To which purpoſe there is further required, after we hauehave by the diſcourſe of our vnderſtandings, cleered and inlarged the matter whereon wee meditate, with much variety, that we now labour to bring all which wee hauehave thought vponupon, by ſpeciall application to our owne particular vſe, and to worke and inforce it vponupon our hearts and conſciences, that they may hauehave a liuely taſte, and thorow ſenſe and feeling of it, ſtirring vp our affections, according to the nature and quality of the matter, either to holy louelove or hatred, to admiration or contempt, ioy or ſorrow, hope or feare, deſire or abhorring, confidence or ſhame, and ſo in the reſt. Thus if the ſubiect matter of our meditation be good, both in it owne nature, and vntounto vsus, we are by conſidering the Authour and end of it, the beauty and excellency, the profit and benefit, the neceſſity of hauing it, and the miſery of wanting it, to worke it into our hearts, by inflaming them with the louelove and deſire of it, by ſtirring them vp with admiration in their purſuit, and ioy in their fruition, by affecting them with hope of obtaining them, either in reſpect of matter or degree, and with care and feare of loſing or leſſening them. But if it be euill and wicked, wee are, by conſidering the cauſes and fountaine from which it ſpringeth, the pernicious ends whereto it tendeth, the miſchieuous effects which it produceth, the deformity and baſeneſſe, the loſſe and miſery, vnprofitableneſſe and maliciouſneſſe of it, to worke our hearts to a further deteſtation and lothing, to a contempt, auerſation and abhorring of it, if by the tentations of our ſpirituall enemies it be preſſed vponupon vsus, or to ſhame and ſorrow, if they bee tainted with it, and hauehave giuen it admiſſion. Neither muſt we content our ſelues with weake motions in this kind, but wee muſt labour to worke in our hearts feruent affections, and ſuch as diſcouer much zeale and deuotion; not thinking it enough to taſte of theſe ſpirituall meats which the diſcourſe of our vnderſtandings hath ſet before vsus, and ſo to leaue them (as it were) ſtanding vponupon the table, without receiuing by them any further benefit; but we muſt hunger and thirſt after them with longing and earneſt deſires, we muſt labour to hauehave a thorow ſenſe and feeling of their comfortable ſweetneſſe, yea wee muſt ſwallow them downe and digeſt them, not ſo much in our ſtomackes, as in the ventricles of our hearts, to increaſe the vitall ſpirits of our ſoules, which may inable vsus to liue the life of grace, and make vsus fit and vigorous for ſpirituall motion. And the more we finde our ſelues affected with theſe ſpirituall delicacies; and the more ſweetneſſe and benefit we relliſh in them, the more earneſtly muſt we ſtill ſtirre vp our affections to goe on in this ſpirituall purſuit, ſetting vp (as it were) all our ſailes, when wee hauehave got a proſperous gale; and when we are come to a good veyne in this golden mine, we muſt not bee ſatisfied when wee hauehave made an entrance, but dig into it further with more diligence, incouraging and comforting our ſelues in this delightfull labour with theſe firſt good beginnings.
§. Sect. 4 That we muſt not be diſcouraged, though we cannot at the firſt feele the fruit of our meditations.
But what if we cannot, after ſome good indeuour, feele the ſweetneſſe of this exerciſe? yet we muſt not be diſcouraged and giuegive it ouer, but vſe all good meanes to recouer our taſte and ſpirituall appetite; ſeeing the cauſe of the defect is in their indiſpoſition, and not becauſe this ſpirituall food wanteth ſweetneſſe. And ſeeing it is not a matter intellectuall and ſubiect to the diſcourſe of the mind, but rather of ſenſe and practice, cauſed by a ſecret fitting and application of it to the obiect, which is principally done by the Spirit of God, working in our hearts, and inſtrumentally by a liuely faith; therefore we are not to labour ſo much to ſtirre vp our affections, that we may relliſh this ſweetneſſe by diſcourſe of reaſon, which worketh little vponupon the ſenſe and appetite, and much leſſe by vehement agitation of the body and outward parts to draw on paſſion, like Actours vponupon a Stage, as ſome hauehave fooliſhly preſcribed, but applying the poynts whereon we hauehave diſcourſed by faith, let vsus labour to gaine the relliſh and taſte of ſweetneſſe in them, rather by prayer then by arguments. Neither let this diſcourage vsus and interrupt our exerciſe, but let vsus, ſubmitting our ſelues to the good will and pleaſure of God, wait his leiſure with meekneſſe and patience, expecting when he will be pleaſed to deſcend into our hearts by his holy Spirit, to mooue and excite our affections, as ſomtime the Angell into the Poole, that hee might trouble the waters. According to that in the Lamentations; It is good that a man Lam. 3. 26.ſhould both hope, and quietly waite for the ſaluation of the Lord. Which if wee doe, we ſhall aſſuredly finde the fruit of our labour. For as the Prophet ſpeaketh of viſion, ſo may I of this ſpirituall viſitation; It ſtayeth but for Habak. 2. 3.the appoynted time, but at the end it ſhall ſpeake comfort to our hearts and not lye. Though it ſeeme to tarry, wait for it, becauſe it will ſurely come, it will not tarry. Yea, if we be not diſcouraged with this delay, but continue our exerciſe in obedience to God, labouring to performe it as we are able, when we cannot doe it in ſuch perfection as we would, the Lord when hee commeth to viſit our hearts, will bring in his hand double wages, rewarding both our obedience and duty, and alſo our faith and patience, by filling our hearts with ſpirituall comforts, quickening their appetite, and repleniſhing them with holy affections. So that though (like greene wood) they are not preſently inflamed, but need much blowing before they can be thorowly kindled, yet if wee continue, they will, through Gods bleſſing, recompence our labour, ſeeing at the laſt their heate will exceed and bring vntounto vsus more laſting comfort, then if they had (like wood that is ſeare) been quickly kindled with much leſſe labour.
§. Sect. 5 Of the meanes whereby we may feele our hearts affected with a liuely taſte and ſenſe of the things whereon we meditate.
And thus we ſee how we are to hauehave our hearts affected with a liuely taſte, ſenſe and feeling of the things whereon wee meditate: now the meanes whereby we may hauehave it wrought in vsus are diuers. Firſt, we muſt examine our ſelues in the court of conſcience, according to the rule of Gods Word, how we hauehave profited and thriuen in thoſe graces, and in the practice of thoſe duties, or how we hauehave been tainted with thoſe corruptions, and how farre forth we hauehave been guilty of thoſe ſinnes whereon we hauehave meditated; what defects in thoſe graces and duties doe ſtill remaine in vsus, or in the full and perfect mortification of our vices, and reformation of our liues, by leauing and forſaking of thoſe ſinnes which in our meditations we hauehave thought vponupon. By which examination (as wee ſhall afterwards ſhew more at large) we ſhall come both to a true ſight of our graces and holy duties in which wee hauehave profited, and of the progreſſe which wee hauehave made in the mortification of our corruptions, which will affect our hearts with vnfained thankfulneſſe vntounto God, by whoſe grace and aſſiſtance we hauehave been inabled hereunto, and with the feruent louelove of him who hath been ſo gracious vntounto vsus, and with a liuely ſenſe and feeling of our ſpirituall wants, and of thoſe corruptions and ſins which yet adhere vntounto vsus, that we may be truly humbled in the ſight and feeling of our wants and imperfections, and labour to come out of them by hearty repentance. Secondly, when by this examination wee hauehave come to a true ſight of our wants and weakneſſes, and hauehave affected our hearts with a true ſenſe of them, wee muſt make an humble acknowledgement of them vntounto God and our owne ſoules, laying open our wants like diſtreſſed ſuiters, before him who is only able to ſupply thē & our ſpiritual wounds of ſinne, and putrified ſores of corruption, before the Phyſician of our ſoules, who is All-ſufficient, and willing to heale and cure them. With which humble confeſſion our hearts will bee affected with a more thorow hatred of all our ſinfull corruptions, and with longing deſires to hauehave all our wants ſupplyed, and alſo with true comfort, and inward ioy in the aſſurance of their remiſſion, and the ſatisfying of our deſires, ſeeing if we acknowledge our ſinnes, he is faithfull and righteous to forgiue them, if we 1. Ioh. 1. 7. 1. Pet. 5. 6. Luk. 1. 53.humble our ſelues, he will exalt vsus; and if ſeeing our owne emptineſſe, we hunger and thirſt after grace and righteouſneſſe, he will fill and repleniſh vsus. Thirdly, there muſt follow vponupon this a lamentable complaint in reſpect of the grace wherein we are defectiue, and the corruption and ſin which doth yet adhere and cleaue vntounto vsus, not ſo much in regard of any euill of puniſhment accompanying them, from which we are deliuered through Gods mercy, and Chriſts merits, as becauſe we hauehave by them offended and diſhonoured our great and glorious God, who hath been ſo gracious to forgiue them. The conſideration whereof muſt affect our hearts not onelyonly with mournfull ſorrow, which muſt breake out into theſe bitter complaints, but alſo with an holy anger againſt our ſelues, which muſt ſhew it ſelfe by expoſtulating the matter with our ſoules, by aggrauating our ſinnes and wants, and by rebuking their ſloth and ſluggiſhnes in neglecting the meanes which the Lord hath plentifully afforded vsus for the mortifying of the one, and ſupplying of the other. Fourthly, vponupon this ſight and ſenſe of our wants and ſinnes, and complaint of our diſtreſſe and miſery in regard of them, there muſt follow a vehement and paſſionate wiſh, whereby we are to expreſſe the feruency and earneſt longing of our deſires, to hauehave that grace ſupplied or increaſed wherein wee finde our defect, and that vice and ſinne pardoned and mortified which wee feele ſtill cleauing vntounto vsus; crying out with Dauid in a patheticall manner, O that my wayes were ſo directed, that I might keepe thy ſtatutes! And againe, Pſal. 119. 5, 20.My ſoule breaketh, for the longing that it hath to thy iudgements at all times. And with the Apoſtle Paul, O wretched man that I am, who ſhall deliuer Rom. 7. 24.me from the body of this death? The which wiſhes and longing deſires will affect our hearts with much comfort in aſſurance of fruition, ſeeing the Lord hath promiſed to ſatisfie the deſires of thoſe that feare and ſerue Pſal. 145. 19.him. Fifthly, vponupon this muſt follow an vtter deniall of our ſelues and our owne ſtrength, and an humble acknowledgement of our impotency and inſufficiency, either to ſupply the defect of that good thing which wee deſire, or to remoue that euill, and ſubdue that corruption, which though we hate, doth notwithſtanding ſtil adhere and cleaue vntounto vsus, confeſſing with the Apoſtle, that we are not ſufficient as of our ſelues ſo much as to think a good 2. Cor. 3. 5.thought, and that whatſoeuer ſufficiency there is in vsus, wee hauehave receiued from the Lord, who alone worketh in vsus both to will and to doe. The which 1. Cor. 4. 7. Phil.acknowledgement, being made with humble hearts and broken ſpirits, is moſt neceſſary and profitable; for to whom ſhould we acknowledge our impotency and weakneſſe, rather then vntounto him who is able to manifeſt his power in our infirmities, and to giuegive vsus ſuch ſpirituall abilities, that we 2. Cor. 12. 9.ſhall bee inabled to doe all things which hee requireth, through the power of him that ſtrengtheneth vsus. Sixthly, after this humble confeſſion Phil. 4. 13.muſt follow earneſt Petition, whereby we muſt craue with all feruency at the hands of God, that he wil ſo aſſiſt vsus with his grace and holy Spirit, and bleſſe vntounto vsus all good meanes which wee vſe for the increaſing of that vertue in which we are defectiue, and for the ſtrengthening of vsus to that good duty, vntounto which in our ſelues we finde an vtter diſability, or for the mortifying of that vice and corruption, which in our owne ſtrength wee are not able to ſubdue and ouercome; attributing vntounto him the glory and praiſe of his owne power and all-ſufficiency, whereby he is able; and of his goodneſſe, louelove, and truth, wherby he is ready & willing to ſupply by himſelfe whatſoeuer is wanting and defectiue in our abilities. The which feruency of our ſuits, we muſt in ſincerity of heart inforce with all importunity, vrging and aggrauating our owne impotency and need of Gods helpe, and his ſufficiency to doe what we deſire, and truth, wherby he hath bound himſelfe to performe it. Laſtly, out of the conſideration of this all-ſufficiency and truth of God, we muſt raiſe vp our ſoules which were humbled in the ſight and ſenſe of our wants, and impotency to ſupply them, with firme confidence, & breaking thorow all doubts and difficulties, aſſure our ſelues that God, who is ſo able and true of his Word, will graciouſly grant theſe things which he hath commanded vsus to aske; and that as he hath inlarged our hearts with hearty louelove and feruent deſires, after the more full fruition of that good, or freedome from that euill whereon we hauehave meditated, ſo he will perfect his owne good worke, repleniſh that roome which himſelfe hath prepared, and ſatisfie thoſe holy deſires, vvhichwhich by his good Spirit he hath wrought in vsus. Which confidence may mooue vsus to reioyce in the Lord, and to glory after an holy manner in the aſſurance of our victory ouer our corruptions, and of our fruition of thoſe graces, wherein as yet we are defectiue and imperfect.
§. Sect. 6 Of the egreſſe and concluſion of our Meditation.
The laſt point to be conſidered in this exerciſe of Meditation, is our egreſſe and concluſion, which muſt not be ſudden and abrupt, ſeeing this were neither comely nor profitable, but deliberate and by degrees. And as Oratours preſcribe in the Art of Rhetoricke and elocution, that wee ſhould begin with a low voyce, quiet affections, and action, and ſo riſing by degrees till we come to our higheſt pitch of extenſion and earneſtneſſe, both of inward and outward motion, not to breake off abruptly in this height, but remitting both voyce, affection, and action, by degrees: ſo muſt we doe in this caſe; for hauing begun our Meditation in intellectuall diſcourſe, with quiet mindes and calme affections, and raiſed them to that height of feruencie and deuotion, whileſt we hauehave laboured to attaine vntounto a liuely ſenſe and feeling of ſpirituall taſte, in the matter whereon wee hauehave meditated, we muſt not make an abrupt concluſion, but with ſome remiſſion of our former feruour, compoſe our minds and hearts to their former quietneſſe and calmneſſe. And firſt, we muſt caſt backe the eye of our minds to reuiew our former exerciſe, and to examine how wee hauehave performed it, and what fruit and benefit our hearts and ſoules hauehave felt and taſted in it. And if we find that it hath well ſucceeded, we are to congratulate with our owne ſoules, in the ioyfull fruition of ſo great a bleſſing, and to giuegive the whole glory to God, by whoſe helpe onelyonly we hauehave ſo well proſpered in this exerciſe; rendring vntounto him with cheerefull hearts, all praiſe and thankſgiuing, for the gracious aſſiſtance of his holy Spirit, whereby he hath directed vsus in our courſe, inlightned our mindes, confirmed our memories, inflamed our hearts and affections with his louelove and true deuotion, giuing vntounto them a liuely taſte and feeling of ſpirituall comfort, in the things whereon wee hauehave meditated. The which our thankſgiuing we may inlarge from the ſubiect matter of our Meditation, as if it be ſome point of doctrine, for inlightning our minds in the knowledge of that truth, and inflaming our hearts with the louelove of it; if it bee ſome grace and vertue, for reuealing the beauty, excellency, profit, and neceſſity of it to our vnderſtandings, for cauſing vsus to imbrace and louelove it with our hearts and affections, and for working it in ſome meaſure in vsus by his Spirit; if it be a duty, for teaching vsus his wayes, and inabling vsus to walke in them; or if it be a vice and ſinne, for diſcouering to our mindes, the deformity, haynouſneſſe, and danger, and working our hearts to a true loathing and deteſtation of it. But if we hauehave found many wants and weakneſſes in the performing of it, as dulneſſe, and blindneſſe of minde, wandring thoughts, and worldly diſtractions, coldneſſe of deuotion, deadneſſe of affection, and by reaſon heereof, little taſte of ſweetneſſe, and of the fruit of all our labour, wee are to craue pardon at Gods hands, and to bee humbled in the ſight and ſenſe of our owne weakeneſſe and corruption. And then labouring to finde out the cauſes of this vntowardneſſe, let vsus reſolue to vſe our beſt meanes to remooue them againſt the next time, that wee may performe this exerciſe with more fruit and benefit. Finally, we may conclude this whole exerciſe, by recommending our ſelues, our ſoules and bodies into the hands of God, which ſome Writers on this Argument doe call Oblation or offering, whereby wee conſecrate and deuote our ſelues wholly vntounto God, deſiring no longer to liue vntounto the world or our owne fleſh, but vntounto him, that we may doe him ſeruice, and in all things pleaſe him; denying our owne wills, that they may bee ſubmitted vntounto his, and crauing his protection againſt all enemies who would hinder vsus in this our reſolution, and direction and aſſiſtance in the whole courſe of our liues, that all our thoughts, words, and actions, may bee ſuteable and anſwerable, both to our generall profeſſion of Chriſtianity, and to thoſe conceits, deſires, and reſolutions which wee hauehave expreſſed in our laſt Meditations. And ſo repoſing our ſelues with holy and quiet ſecurity, vponupon the care and prouidence of our gracious Father, wee may profitably conclude this exerciſe, by ſinging to Gods praiſe ſome part or verſe of Dauids Pſalmes, ſuteable to our preſent diſpoſition, or the ſubiect matter of our former Meditation.