The Whole Duty of Divine Meditation, Part 1
THE Whole Duty OF DIVINE MEDITATION.
SECT. I. What Meditation is.
FIRST, Divine Meditation differs from Occasional, by these Examples: When you hear the Hour of the Day or Night, think with thy self, What Thoughts, O my God, have I had of thee, this Hour? I am now nearer the silent Grave, and know not how soon I may be arrested by the Hand of Death.
THESE are like Ejaculatory Prayers; which tho' they are as Parenthesis in our Worldly Employment, yet they signifie more than all the rest of the Business we are employed in; but Meditation is of longer Duration than solemn Prayer upon Ordinary Occasions.
II. SECONDLY, It differs from Study: For Study consists of those things that are most knotty and difficult, and generally such as afford little Spiritual Nourishment; but the Subject of Divine Meditation, concerns our Eternal Happiness: The End of Study is Knowledge, but the End of Meditation is Sanctity.
III. THIRDLY, It differs from Contemplation: For Contemplation is applicable to the Beatifical Vision, where the Angels behold the Face of the Almighty: Now Meditation is like Fire kindling; and Contemplation, the flaming of it when fully kindled: The one is like the Spouses Seeking of Christ; and the other, like her Enjoying of him.
IV. FOURTHLY, To conclude; Meditation is, a a serious and solemn considering of Heavenly Things, to the end we may understand how much it concerns us, and that our Hearts thereby may be raised to some holy Affections and Resolutions. Now there are Four kinds of Solemn Meditation, according to their several Subjects.
V. FIRST, Some Solemn Meditations are, upon the hearing of Sermons: which is a very useful and necessary Practice amongst Christians; and it is better to hear one Sermon, and meditate on it, than to hear two, and meditate of neither. Now, to prescribe a Method for Meditating on Sermons, is neither necessary nor possible; since the Methods of Sermons are various, therefore the Mediatours are to observe the Method of the Sermon they meditate upon; and the Fruits of such Meditations, is to work those Truths, Advices, and Motives, &c. upon our Affections, that are propos'd to us in the Sermon.
VI. THE Second kind of Solemn Meditation, is, when upon some Providential Occasion, spiritual Distemper, or Temptation, we retire, and pour out our Souls in Prayers, Soliloquies, &c. Which connot but in a very large sence be styled Prayer, being mix'd of such variety, as sometimes speaking to the Great Majesty of Heaven, and humbly acknowledging how we stand affected to Him and his Ordinances; sometimes we examine our Soul, chiding, encouraging, or instructing it; sometimes we reason with our selves, what holy Resolutions we design to put in practice, and what we intend to supplicate the Almighty. Many Instances of this nature you may find in Psal. 42. and other Psalms which cannot properly be called Prayers, but Solemn Meditations.
VII. THE Third kind of Solemn Meditation, are those that are upon Scripture, which is the Word of God, and his words are pure, even as the silver tried seven times in the fire, Psal. 12. 6. Our Saviour's Precept, is, That we should search the Scriptures, Joh. 5. 39. And St. Paul bids us prove all things, 1 Thes. 5. 21. And if we meditate on God's Word, which is the Golden Rule of all our Devotions, we shall acquire that Peace to our Souls, which the World cannot give, nor none upon Earth can take from us; for all his Promises are Yea, and Amen, 2 Cor. 1. 20.
VIII. THE Last kind of Meditation, is, upon some Practical Truth of Religion; which is, the planting and nourishing of all true Vertue among Men; to grow in grace, 2 Pet. 3. 18. to cleanse our selves from all filthiness both of flesh and spirit, 2 Cor. 7. 1. And endeavouring to take hold of St. Paul's pressing Argument to his Corinthians, to be stedfast, unmoveable, always abounding in the work of the Lord; then this Assurance will infallibly appertain to us, That our labour shall not be in vain in the Lord, 1 Cor. 15. 58.
SECT. II. That Meditation is a Duty.
THAT Isaac did not neglect Solemn Meditation, is evident, by reason he went out into the Fields to perform it; and to shew that it was a Set-Duty, 'tis said, that he went ont to meditate. And God commanded Ioshua to perform this Duty, as a chief means for the keeping of the Law, Iosh. 1. 18. And indeed we ought not to forget so important an Exercise; for the Occasion of Sin, is the want of Consideration, and not want of Knowledge: Isa. 1. 3. For, who is there, almost, in the World, that knows not but that he must die, but how few are they that consider it? Deut. 32. 29.
II. NEXT, The Necessity of Meditation is very material: For none can enter into a State of Conversion, who thinks it insignificant. To confirm which, we have it recorded in Scripture the Story of the Prodigal Son, who listed himself in Harlots company; but upon his submissive return, was receiv'd again into his Father's favour. Now, this is the Method of the Converted: First, He hears the sacred Truth of God's Word, and is convinced by it. Secondly, He considers and meditates upon it, and sees how much it concerns himself. Thirdly, He is affected with them; and being thus affected, it raiseth holy Resolutions of better Obedience.
III. BUT some will object and say, I am Illiterate, and cannot attain to it, and therefore I must relinquish it, and leave it to the Learned, who is best able to perform a Duty of so great Importance. To which I answer, as in the Mathematical Science; He that is a rational Man, and does but improve his Reason, though he hath neither Tongues nor Arts to assist him, may understand and grow to an extraordinary Excellency in any Art▪ if he has God's Assistance, and does but exercise and improve it, he may reap the Benefit and Fruit of Meditation.
IV. OTHERS will object, and declare, It is a very hard Duty. To which my Replication is this; That the harder any thing seems, it is the more excellent when it is attained; but the Obstacle is apparent, and inferrs it not to be consonant to our perverse Wills and Affections; and the more dissonant any thing is to that which is Evil, the more congruous it is to sublimer Actions: For it cannot reasonably be expected that any Duty should be performed at the first, with much facility. For Example; the Seven Liberal Sciences, which are of great Excellency in Temporal Enjoyments, are not so easily attained without Sollicitation and Sedulity.
V. NOW the reason is evident; for this Duty is powerful in mortifying Corruptions: dulcified things nourish and pamper the Body, and bitter things gives a purgation: Therefore, if you will only perform those Duties that are pleasant and delectable, they will only nourish, not purge out Corruption. Therefore implore the Almighty to inflame your Hearts with his divine Love; and then this Duty will not only be facile and delightful, but will so affect the Undertaker, that it will be very difficult to avoid a Duty of so great importance; for it is as great a difficulty to take our Affections off from what we admire, as it is to place 'em upon what we abhorr: For, bid the covetous Person forsake his Gold and Silver, and bid him entertain the Thoughts of Things Celestial, and he'll find an equal Difficulty in both.
VI. INDEED, the Love of the Almighty, and Desire of Spiritual Things, are acquired by Meditation; and when once our Hearts are inflam'd by that Exercise, then our Meditations are inflam'd by Love: For, as Sparks of Fire … is first blown up before the Flame encreases; so the Difficulty of Meditation appears at the beginning, when there is but, as it were, a Spark of divine Love in the Heart, it will require some Pains, by Meditation, to blow it up to a Flame; but afterwards the Heart will be so fervent with these Conflagrates of Love, that it will so inflame all the Thoughts, and create in us not only Facility, but a Necessity to meditate on Things Spiritual.
VII. Now some will object, If it be a Duty so Necessary, how comes it to pass, that it hath been so geeerally Neglected by most Christians? To which I answer; That it hath been practised by many in ancient Times, and by many modern Christians. The Sacred Scriptures inform us, and it is evident that the Psalms of the Royal Prophet, are frequently digested into Meditations: But this being a Private Closet-Duty, the Omission nor Performance of it could not be taken notice of; and so the Omission of it could not be reprehended, nor Performance observed. Lastly, The Directions and Instructions for Meditation, have been generally very abstruse and intricate.
SECT. III. Rules and Directions for Meditation.
AS to the Place, that must be apart, remote from Society and Disturbance; the Patriarch Isaac went into the Fields, our Blessed Saviour into a Garden; and the Prophet David adviseth us to enter into our Chamber, and be still, Psal. 4. 4. And Christ commands us, to enter into our Closet, and shut the door. Now the reason of the Privacy is this, that we might receive no Interruption, or any Distraction, nor be forced to break off abruptly before the Duty be ended; next, that we may be recluse from the Observation of all Mortals that we may neither be heard nor seen; for there are divers Gestures and Expressions, which are not requisite or necessary for any but God and the Soul to be privy to: Now what Place soever you find to be necessary for this important Duty, be sollicitous to make choiee of.
II. As for the Time; the best Opportunity is in the Morning: for the First Fruits of the Day being Holy, all the rest are Sanctified. Moreover, our Thoughts being then not polluted with worldly Affairs, they are not so liable to distraction: and the Body it self is more serene than after Meals; and this Duty requires a vacuity in the Stomach; not only because the Head will be more perspicuous and apt for Meditation, but also, because many Passages of Meditation require so much Attention of the Mind, and Fervency of Affection, that they do hinder Digestion: And this Duty being performed in the Morning, it will have an influence upon the whole Day. But this Rule is not universal; for we read, that Isaac went forth in the Evening to medirate, Gen. 24. 63. And if the Subject of your Meditation be a Sermon, then perhaps the properest time is immediately after the hearing of it, before your Affections cool, or your Memory fail you.
III. FOR the Duration; considering the Parts of Meditation are so many, as Preparation, Considerations, Affections, Resolutions, and the like: And not one of these are to be past slightly over; for Affections are not quickly raised: nor are we to cease blowing the fire, if it flame, until it be well kindled; Half an Hour may be reckon'd to be the least for Beginners, and an Hour for those that are Proficients in this Duty.
IV. But in this Particular, there is Two Rules especially to be observed: First, That as we ought not to desist from our Prayers before that temper and frame or heart is wrought, which is suitable to the Requests of our Petitions; so we should not desist in our Confession of Sin, till our Hearts are truly sensible, and humbled for Sin; neither should we slacken our Praises, until our Hearts are filled with holy Admirings, and inflamed with the Love of the Almighty. Now, the End of Meditation, are Affections and Resolutions, therefore we should not desist till those are effected.
V. SO in Private Prayer, when we find our Hearts enlarged by the Effusion of the Spirit of Supplication upon us, we are not to desist, unless by our persisting in that Duty, we omit another to which we are more particularly obliged at that juncture; so in Meditation, when we perceive the Heart affected, we are to continue it: But this Caution must be observ'd, That in our Enlargements, we must not continue them longer than while they flow freely, without much Straining and Compulsion: for Honey which comes freely from the Comb, is pure; but forced by Heat and Pressure, is not so well relish'd. Now, if the Heart is dead, we must use our utmost diligence to awaken it; and when once our Hearts are inflamed, and enlarged by holy Affections in an extraordinary manner, 'tis but an impediment to our Affections to return to the Meditation of those Points that raised them.
SECT. IV. Of the Subject and Method of Meditation.
FIRST, Avoid Controversie, for that will convert Meditation into Study; and nice Speculations, for they are sapless without Nutriment: besides, being so light, they fluctuate in the Brain, and want ponderosity to sink them down into the Heart; and inddeed, were they admitted, they are so insignificant, as the Heart, by its reception, could acquire no Affectation. But let the Subject of your Meditation be the plainest, powerfullest, and usefullest Verities of the Almighty, as Death, Iudgment, Hell, and Heaven; the Mercies of God, our own Sins, and the Love and Sufferings of a crucified Saviour, Contemplate on that which is most suitable to your Spiritual Wants; as in the time of Desertion, meditate most of the Love and Mercies of God, and thy own Unworthiness, &c.
II. NOW the Rules for Meditation are these Three: 1st. Preparatory. 2dly. For the Body of the Duty. And, 3dly. The Conclusion. In our Duty of Preparation, besides the choice of the Subject, we are to be convinced and affected with the Presence of the Deity, and to use fervent Prayer for the Divine Assistance. Secondly, For the Body of Meditation, it consists of Three Parts: The First is, Consideration; which is, the convincing our Hearts of several Verities appertaining to that Subject whereof we meditate.
III. IF the Subject of our Meditation be Death, the Considerations may run thus: Alas, O my Immmortal Soul! the Manner, Time and Place where we shall expire, we are ignoraut of; generally Mens Lives come to a period sooner than they expect; and certain it is, whensoever that Hour or Minute approaches, we must bid adieu to Honours, Pleasures, Riches, Friends, and at last, our own frail Bodies, &c.
The Second Part, is, Affections; whether it be Love of God, Christ, or Spiritual Things; despising of the World, admiring of the Omnipotency, or any other Spiritual Affection. The Third Part, are, Resolutions to perform that which is agreeable to God's Command, and to desist from all manner of Evil.
IV. NOW that this is the most proper and genuine way of Meditation, evidently appears: First, Because it is not Artificial, and such as requires Learning, as those Instructions are which advise us to consider the Efficient, Final, Formal, Material Cause of Defunction, with the Adjuncts, Concomitants, and Concatenations, &c. which though they, perhaps, may please the Learned, yet such difficult words astonish the Ignorant. Now, this is the Method by which every one that is brought home to God, is converted.
V. AND the first thing in Coversion, is, our being convinced of some Truths; which Conviction raiseth Affections: For if the Verities of the Divine Omnipotence end in Conviction, and go no further; nay, if they end in Aflections only, and never arrive to Resolutions of shunning Evil, and performing of Good, Conversion can never be perfected. As for Example: One is convinced that he is a miserable, undone Wretch, by reason of Original and Actual Abomination: Upon this Conviction, Fear and Sorrow are excited; yet if these do not operate in us a fixed Resolution of forsaking those Sins, we are yet in our Sins, and unconverted. Thirdly, There are several things for the concluding of Meditation, which I shall treat of in its proper order.
SECT. V. Of being affected with the Divine Presence.
WE are to consider, God is present in all places, as really and Essentially as he is in Heaven: For, Omnipotency did not create Heaven for his Confinement, but to manifest his Glory; for the Heaven of Heavens are not able to contain him; neither is the Almighty included by, nor excluded from any place: And though Iacob said, Surely the Lord was in this place, and I knew it not, Gen. 28. 16. yet we must not imagine that Iacob was ignorant of the Verity of it, but did not actually consider it; but the the Psalmist, in the 139th. Psalm, is perspicuous in explaining and clearing up the Omnipresence of the Almighty.
II. NEXT, we must consider, That the Almighty doth more peculiarly observe his Servants, while they are performing of heavenly Duties: Yet this is to be understood, not as if God observ'd us more at one time than another, in respect of his Omnisciency; but we may inferr That God is much more offended with us, if our Deportment and Frame of Heart, be more irreverent and unholy in the Duty of Prayer and Meditation, than in the Duties of our particular Calling.
III. WE may consider with our selves, That Christ doth actually behold us, especially in these Duties of Sanctity: For it is not the remoteness of Place that doth obstruct Christ's Omnisciency, and exact observing of us. Little did Nathanael think that Christ saw him under the Fig-Tree: Nathanael did not perceive Christ, neither then was he corporally present, yet Christ beheld Nathanael when he prayed. So Christ beheld St. Stephen before the Heavens were opened, and the opening of the Heavens was not; that thereby Christ might be enabled the better to behold St. Stephen, but that this holy Proto-Martyr might thereby be the better enabled to discern that Christ looked on him.
IV. AND without all controversie, the Almighty observes and knows with what Reverence, Faith, and Love, we address our selves to him; for else our Prayers would be fruitless, and our Faith ineffectual: For, how could he distribute to us according to our Faith, if he knew not the extent of it? If the inferiour frame of our Hearts were not observed by Omnipotency, we may then inferr, that an Hypocrite which can utter extraordinary Expressions, should acquire more by his Addresses to the Almighty, than a true Nathanael, in whom there is no guile.
V. Suppose that thou hadst lived in that Age when Christ was upon Earth, or that he were corpotally present now, near thy Habitation; consider with what Joy, Reverence, Alacrity, and Assurance, thou wouldst address thy self to him for the Pardon of thy Sins, or for any other Mercy thou stoodst in need of: After the same manner thou mayst now address thy self; his remoteness from thee, in respect of a Corporal Presence, doth not diminish his Power to discern thy Wants, or give an Audit to thy Petitions; nor his being now glorified, doth not derogate his Benevolence to grant thy Requests, than if he were corporally present, in the Room with thee in the form of a Servant, as he was once at Ierusalem.
VI. THE Glory of Christ doth not slacken his Love and Goodness; for Christ is the express Image of his Father, and God's Attributes are all consonant: The Majesty of Heaven doth not set Limits unto his Goodness, and make that finite; nor doth his Bounty make his Omnipotency less glorious: His Goodness makes his Deity more amiable, and his Omnisciency makes his Mercies more wonderful; so neither doth the Exaltation of Christ, excite him to abate or diminish his Goodness to any that serve him, according to his divine Precepts.
VII. BUT if in any method his Love is mutable, it is by an Augmentation: For when our blessed Lord was in the flesh, you must have approached him by Faith, or expected no Mercy; and by Faith, though he is inthroned in Heaven, you may obtain Mercy in time of need. Thus you may ponder upon any of these Considerations, until your Heart be so convinced of, and affected with the Presence of God, that you thereby may be the better fitted for the carrying on the Duty of Meditation more effectually.
SECT. VI. Of Preparatory Prayer Before Meditation.
THE next Preparatory Consideration is, Prayer; which thou mayst perform to this or the like purpose.
LORD, my design, at this time, is not to be sequestred an Hour from worldly Enjoyments, for that were to be guilty of a Cessation, and to encrease the number of my Sins, not my Graces; but my Sollicitation, at this time, is, to be so convinced and affected with those spiritual Verities revealed in thy Sacred Word, that I may fully resolve, by thy Strength and Power, to reform my Life: for I can neither understand the things that belong to my Peace; not understanding them, be convinced of the Certainty and Verity of them.
II. NAY, Lord, though my Understanding is illuminated, yet without thee my Affections cannot be enflamed: I can neither know, resolve, nor perform any Good without thee; for from thee proceeds both the Will and the Benefit of thy good Pleasure. Lord, I humbly implore … to replenish me with thy Grace, that I may be consciencious in performing this Duty with my whole Strength, and not negligently, and inconsiderately. And, Lord, do thou illuminate me, and convince me with thy Sacred Truths, and so affect my Heart with the Love of Sanctity, and a Detestation of all Sin and Wickedness, that I may thereby be fully and firmly resolv'd (notwithstanding all the Oppositions that the Flesh, the World, or the Devil can procure) to run the ways of thy Commandments with joy and celerity.
III. AND, Lord, grant that when thou hast operated in me the Will so to perform, give me also the Benefit, and let me not trust to the Strength of my Resolutions. but to the continual gracious Assistance of thy holy Spirit for the Performance of those Duties that through thee I shall resolve to pursue. Grant this, O holy and blessed Father, even for the Merits of thy dear Son, who hath commanded me to approach to thee in his Name for any Mercies I stand in need of. O let these my Petitions reach thy merciful Ears▪ even for his sake who is my only Lord and Saviour, Amen.
IV. THIS or the like Prayer thou art to send up to the Throne of Grace: But this must be done with thy whole Heart; for thou must believe, that it is by the Strength which thou shalt acquire from God, by Prayer, whereby thou shalt be enabled to perform this or any other Duty profitably; for it is he that teaches us to be Proficients. Now, he that begins a holy Duty without God, will end it without him also. It is a pernicious thing to imagine that we can by our Natural Parts, Learning, or by the strength of Grace already received, without the Almighty's further Assistance, perform any thing that can please him, or edifie our own Souls; for though our Mountain be made strong, yet if he withdraws the Light of his Countenance, we are in Obscurity.
V. WE may with much more reason declare, Now the Sun is in his full Meridian, and the Air is so serene, that now we can transact well enough for a space, though that Solar Luminary be eclipsed; than to testifie, though our Hearts be never so much inflamed with the Love of the Almighty, now we are so supplied and inflamed with his divine Love, we can subsist by our own Strength, and for the present we want not God's further Assistance; afford us but Subject Matter to meditate of, and we shall be of Ability to continue and encrease our Flames. Do not possess thy self that it is a Burthen, but a Mercy and Privilege, that Omnipotence hath necessitated and commanded thee always to extract Strength from Him.
SECT. VII. Of Consideration.
FIRST, Our Considerations must be plain, not intricate and abstruse; for the main Scope of Meditation being the affecting of our Heart, and reforming of our Lives. Next, they must be certain and evident, not controversial and dubious; for the Effect of Meditation is not peculiarly to encrease our Knowledge, but to improve it. Neither let Considerations be curious and nice Speculations: Neither make choise of those Books to assist thee, in this Duty, which are embellish'd with Rhetorical and Eloquent Expressions▪ which appear, in the eye of the World, to be witty, but are indeed very empty: for Verity, indeed, is many times lost in those Allurements; and entangles the Mind, by disingaging of it, from serious Consideration: As many Dishes become unsavoury, by having too much Cost bestowed, and so lose their Vertue before they reach the Stomach.
II. THE Bee fixes not upon the freshest coloured Rose, or fragrant's Smell; but on the Herb Thime, which is of slender beauty. Besides, Eloquence in this Duty, may please some Persons, as Pictures in Books please Children, who while they gaze upon them, neglect their Learning; even so, while we are affected with Elegancy of Speech, we stray from the performance of conveying the Verity of what we ponder of, to our Hearts: As in the Disease of the Bladder, the skilful Physician, to perform a Cure, administers those Remedies which may soonest reach the Part affected; for if they meet with any Obstruction, they lose their vertue, and are insignificant: so if our Understanding should explicate the Eloquence, or search out the Meaning or Certainty of the Verity it considers, any long season, the Heart will prove cool and unaffected; and be under the same Circumstance with those Musicianers that were to play ther Consort before a great Emperour, but were so long a Tuning their Instruments, that he would not stay to hear 'em.
III. THE next Rule, is, If any doubt ariseth upon an evident Truth, in which the Devil is apt to cast in Scruples; then act as the Arch-Angel did with him, enter the Lists; and perhaps when you have examined the Matter, the Cloud may vanish, and the Sun shine in its full Meridian; by which resistance Satan will take flight: but if he still persist, and your Blasphemies are not removed, then dispute no more, but use the Arch-Angel's words, The Lord rebuke thee, Satan. To this purpose, 'tis requisite to be well grounded in the Verity of God's Word, which is the Sword of the Spirit, by which our Saviour silenced Satan in all his Temptations: We must not dispute with that Enemy by Humane Reason, but we must put on the whole Armour of God, if we will be able to stand in the Day of Temptation, and when all is done to stand.
IV. OUR next Rule, is, Not to over-multiply our Considerations; but when, by considering the Truths of God, we find our Hearts ardently affected, then we are to make a Progression. But this Caution is observable, That when we find our Hearts, never so little affected, we must desist in our Considerations: The Bee will not leave the Flower, while any Honey is to be extracted. And it is a Temptation which Christians ought to take notice of, That Satan is ready to make us hastily pass over Duties, before we have extracted half the strength of 'em: For when we are confessing our Sins, and our Hearts begin in the least measure to be humbled, they are often filled with such Joy, as may be suspected to proceed from him, or our corrupted Hearts.
V. CORN, when it springs too fast, and grows rank, the Husbandman cuts it down. A Corrosive applied to eat dead Flesh, must not be removed when it begins to smart: And Wheat in stony Ground soonest springs up. Our Considerations must take deep root, and not entertain Affections and Resolutions when the Heart has newly received any Impression: But this we must remember, that if our Affections be much inflam'd when we begin our Considerations, we are to yield to the Inspirations of God, and be guided by it: for this Method here proposed, is not to limit the extraordinary Operations of God's Spirit; but if our Hearts be only a little excited, we must not leave blowing the fire so soon as it begins to kindle; for green Wood will suddenly extinguish, unless it be throughly kindled.
SECT. VIII. Affections and Resolutions.
WITHOUT Knowledge, we cannot consider: and Consideration raises Affections; and Affections produces Resolutions; and the Effect of Resolution is Action, and a through Reformation of our Lives and Manners. Now, our Affections may vary according to the Subject of our Meditation: for sometimes we admire the Goodness, Majesty and Wisdom of the Almighty; another time we are amazed at our own Folly and Madness, in living so contrary to our own Principles; and that those sacred Truths revealed in God's Word, which we might improve to our Eternal Salvation, should be laid by, as useless; as if one should have in his possession an excellent and effectual Receipt for the Stone, and yet lock it up, and make no use of it.
II. SOMETIMES we despise the World, and with Iob, abhorr our selves in Dust and Ashes: sometimes we affect Sorrow, Joy, Love, Fear, &c. of which we may be furnish'd out of the Book of Psalms, which were indeed but David's Meditations, though not in this Method. Now, when our Affections are much excited, we may make a progress to Resolution.
III. NOW your Resolutions must be fixed; not vain and frivolous, but serious and resolved▪ Purposes. Say not with thy self, I am assured the Wrath of God comes upon the Children of Disobedience, and I must embrace Hell, or forsake taking of the Name of God in vain; the Offence is great, which I commit in Swearing, and I could heartily wish I could omit it: but instead of this, argue thus with thy self, I am solemnly resolv'd, by the Blessing of the Almighty, to forsake all Sin, especially what I am most guilty of; for God will not be mocked, neither must I give a faint denial to Sin.
IV. WHATEVER thy Resolutions are, put them presently in practise, and drive them not off to futurity. Art thou addicted to Drinking? Do not resolve and say, This Sin I intend to forsake, but for the present I am engag'd to meet Company where I must appear sociable; but that being finish'd, I design to prosecute my Resolution. This is one of Satan's Devices, and is cast in thy way as a Stumbling-block, which, if not removed, will prove pernicious.
V. NEXT, Let not thy Resolutions be only against Sin, but against the Temptations and Allurements to it. Solomon doth not say to the Adulterer, Thou may'st discourse a Harlot; but, Be not enticed by her words to uncleanness: He will not permit thee to go into her House, or by her Door; Prov. 5. 8. And when he disswadeth the Drunkard from that Vice, he advises him not to look upon the Wine; for as the Beauty of a prostitute Harlot, so the Colour of Wine will inflame our Desires after it, Prov. 23. 31. After this method Iob resolv'd, I have made a covenant with mine eyes, why then should I look upon a maid? Job. 31. 1.
VI. NEXT, You must observe this Caution: If you find your Heart never so much resolving against, and detesting of any Sin, yet be very circumspect, that you confide not upon the strength of Resolution, but earnestly deprecate the Almighty, that he would enable you by his Divine Power; and that as he has given you the Will, so he would give you his Grace to perform it.
SECT. IX. Of Vows.
AS your Resolutios are, so let your Vows be; rather against the Occasions of Sin, than against Sin it self. In things Indifferent beware of making any Perpetual Vow, but rather let it be Conditional. As, First, That you will abstain from such a thing, or perform what you design'd, unless you shall be otherwise advised by some discreet, sober Person. Secondly, Add this Caution, if thou art guilty of Drinking, viz. If I think of it, I will not drink Wine this Month. Now, if a Breach of this Vow be made, though you did not think of it, you sin if your Vow be absolute.
II. THE next Caution concerning Things Indifferent, is this; Add a Penalty upon the Breach o… your Vow; which may be to this purpose: I resolve to set a-part one Hour in the Day, in Prayer for the Church, to the End of this Month; or else give Alms to the Poor. In such a case, if we perform either, we sin not: And the reason of our Penalty, is, because some Inconveniences may arise which may prove very prejudicial to us; and then we have liberty to take the other part of our Vow, viz. To give so much to the Poor.
III. NOW, this Penalty we inflict upon our selves, must not be too light and trivial, but of such consequence as may be obligatory; yet not of that ponderosity to be prejudicial. For a rich Man to vow he will bestow a small Matter on the Poor, is inconsiderable; yet, perhaps, by a poor Man, the same Value may be of too large an extent: But let your Penalty be according to the Rules of Scripture and Reason, and opposite to those Sins which are most prevalent in thee. For Example, If Covetousness reigns in thee, exercise thy Penalty in Alms▪ If Voluptuousness, Prayer and Fasting, or abstaining wholly, for a time, from thy greatest Delight and Recreation.
IV. LASTLY, Let your Vows be rather against the External than the Internal Acts of Sin; rather against Speaking angrily, than being Angry: For though External Acts of Sin are worse, yet we have not so much dominion over them. If your Vows extend to the Performance of Holy Duties, let it be as to the Time, not the Quantity. For Example: Should'st thou bind thy self to read such a number of Chapters, perhaps thou art tempted to read them too hastily over; whereas if thou dost allot thy self so much Time, thou art not so liable to this Temptation.
SECT. X. How to Conclude your Meditations.
FIRST, Thou must earnestly beseech the Almighty to give thee Strength to perform whatever thou hast resolv'd to act in his Service. This must be perform'd fervently, though briefly and humbly, from an earnest Desire to act what thou hast promised and resolved, and also from an humble sense of thine Inability in the Performance. Next, express thy Thankfulness; and when thou findest any Alteration wrought in thy Hearr to detest Sin, give God the Glory, and rejoyce not in thy self, except it be with trembling at thy own Pride and Arrogancy.
II. NEXT, We are to remember what Parts of our Medtation did most affect us, and lay them up so in our Thoughts, that frequently we may ponder on 'em. Lastly, When thy Meditations are ended, depart not hastily to thy Temporal Employments: Go not from the Presence of the Almighty, as a Bird out of the Snare of the Fowler, with alacrity and speed, but go vigilantly and warily from Holy Duties.
The Collects to be said Before or After Meditation.
O LORD, from whom all good Things do come, grant to me thy humble Servant, that by thy holy Inspiration, I may Think those things that be good, and by thy merciful guiding may Perform the same, through our Lord Jesus Christ, Amen.
GRANT to me, Lord, I beseech thee, the Spirit to Think and Doe always such things as be rightful; that I who cannot do any thing that is good without thee, may by thee be enabled to live according to thy Will, through Jesus Christ our Lord, Amen.
I BESEECH Thee, Almighty God, look upon the hearty Desires of me the humblest of thy Servants, and send forth the Right-hand of thy Majesty to be my Defence against all my Enemies, through Jesus Christ our Lord, Amen.