A Help to Holy Walking, Treatise · Chapter 5
CHAP. V. Directions for Meditation.
THE next Duty I ſhall ſpeak of, is Meditation; a neceſſary, though much neglected Duty. Yea, Chriſtians themſelves, that make Conſcience of other Duties, and are much in hearing, reading, and Prayer, yet are too backward; yea, unskill'd in the right performance of this duty. But did they know the benefit of it, and the incomes many receive by it, they would not neglect it: it brings much Advantage to a gracious Soul, and ſtores it with many Heavenly Truths, which thoſe that neglect it never attain: In this a man ingages all the powers of his Soul, and bends his mind to conſider, and muſe upon ſome Spiritual Object; for I ſpeak not of it here, as wicked men uſe it, to deviſe miſchief; but as a Chriſtian duty. Now, Meditation is either Occaſional, and Sudden; or elſe Solemn, and Set, for both are neceſſary, both are beneficial: The former is occaſioned by Objects occaſionally preſented, by the Providence of God; either to the Senſes, or brought to the Memory, and reſembles thoſe ſudden Ejaculations, ſuddenly occaſioned; only in the one a man ſpeaks to God, and in the other a man ſpeaks to his own Heart. Thus we ſee David, by beholding the Sun, Moon, and Stars, thoſe glorious Lamps of Heaven, he falls out into Admiration, of God's Love to poor man, in raiſing him above theſe, and making him but a little lower than the Angels, Pſal. 8.1,2, &c. Such occaſional Objects were the grounds of many of Chriſts ſpeeches, and Sermons: And a Chriſtian by this means may learn ſomething from every thing he either ſees, or hears.
That Meditation that is ſet and ſolemn, is, when a man ſeparates himſelf from other Imployments, and ſequeſters himſelf and thoughts from worldly affairs, to conſider of ſome portion of Scripture, or ſome point of Divinity, or ſome work of Nature, for his own ſatisfaction, and his Souls good. That this is a Chriſtians Duty few Chriſtians will deny; that it is a beneficial duty, all that have tryed it in good earneſt, will eaſily confeſs; experto crede Roberto. That 'tis too much neglected, we may acknowledge with ſhame and ſorrow. Joſhua was Commanded to Meditate in the Law of God day and night, Joſh. 1.8. This was David's practice, Pſal. 119.59. And this he makes the Character of a Godly and Bleſſed man, Pſal. 1.2,3. It was Iſaac's Cuſtom; as alſo Paul's and Peter's, and many others. This is the way to digeſt the meat we eat; and can meat nouriſh, if not digeſted? This is the chewing of the Cud, when we ruminate upon what we hear, or ſee: Meat undigeſted in the ſtomack feeds Diſeaſes, when 'tis digeſted it feeds the Body. What is the Reaſon ſo many good Sermons are loſt amongſt us? And ſo many gracious Providences paſs un-obſerved, but for want of this? Doubtleſs, one Sermon well digeſted by Meditation would bring more nouriſhment to the Soul, and breed more good Blood, than now twenty do. By Meditation a man ſearches and ranſacks the Soul, and finds out every duſt-heap, every Corruption; and ſees whether thoſe Divine qualifications neceſſary to Salvation be there or no; when others are ſtrangers at home, by this he gets light into the Underſtanding, heat into the Affection, and it puts Life into all his Duties. By this he comes to ſee the Vanity of the World, the emptineſs of the Creature, the vileneſs of Sin, the beauty of Holineſs, and the fulneſs of Chriſt: By this the Heart is taken off the World, and ſet upon Heaven; and ſees by the Eye of Faith thoſe things which are inviſible: By this he tramples upon ſublunary things, and fixes his Eyes upon things within the vail. By this Stephen ſaw God, and Moſes talked with God; and Paul was carried up into the third Heaven. By this Afflictions are made light, and the Croſs eaſie, and Chriſt's Yoak delightful: this makes a man chuſe Sufferings, rather than ſin; and pain rather than ſinful pleaſure: this helps the Soul to fly to Heaven, and hold Communion with Chriſt himſelf; and like the buſie Bee, to gather Honey from Flowers and Weeds; which to effect, take theſe following Directions.
1. Direct. Concerning Occaſional Meditation, though it be not what I chiefly intend; yet being of daily Uſe, I ſhall ſpeak ſomething of it at preſent. A Chriſtian that Trades for Heaven, may have much Goods brought home in this Ship: He may get Advantage by all he hears, or ſees, or obſerves; for there is nothing in God's Book, or in the Book of Nature, but will Inſtruct us in ſome neceſſary Leſſon, concerning God, or our ſelves; and mind us of ſomething that may conduce to our Advantage: And he that can make a good uſe of every thing he ſees, or hears; and pick ſome Spiritual Food, and refreſhing from it, muſt, doubtleſs, be a flouriſhing Cedar in the Houſe of God, and enjoy Heaven upon Earth, and Spiritualize all the Creatures. How often in Scripture may we read that Chriſt by occaſional occurrances, minds his Hearers of Spiritual things; from a Well of water he Inſtructs the Woman of Samaria concerning the water of Life. And by occaſion of Bread, he minds them of the Bread of Life: and from a Sower and his Seed, ſhews that a bad Heart is the cauſe that the Word proves unfruitful; and many more ſuch like. David, as before was hinted, beholding the Heavens, is raiſed up in his Meditation to God, himſelf, and his Love to Man, Pſal. 8.1,2,3, &c. Solomon ſends the Sluggard to School to the Ant, or Piſmire, that gathers in Summer, for Winter: And Chriſt ſends thoſe that are diſtruſtful of their Fathers Providence, to obſerve the Fowls of the Air; how he feeds them: And the Graſs of the Field, how he Cloaths it; and no doubt but a wiſe man may make a Sanctified uſe of all theſe. If a good wit can make a good uſe of every thing, much more a good Heart: Had we but this Art of Meditation, every thing would yield a ſuitable object▪ we have the whole world before us, the greateſt want is of a good Heart to improve theſe Objects, that offer themſelves to our view; the leaſt Creature would be uſeful, if we were not wanting; every day that paſſeth over our Heads, may put us in mind of our latter end. Thy Bed may mind thee of thy latter end, and the time when thou muſt lye in the duſt: and thy riſing up may mind thee of thy Reſurrection: The riſing Sun may mind thee what a glorious day that will be, when Chriſt with his Saints and Angels ſhall appear at Judgment; each one ſhining as the Sun in his Luſtre. When Night approaches it may minde thee that thy daies are numbred, and that thou haſt now one fewer to ſpend, than thou hadſt in the Morning; and mind thee what account thou canſt give of it, and make thee conſider that the World cannot recal it: Every Pain and Grief, Ach and Trouble, yea, every gray Hair, may mind thee of thy Mortality: and how little beholding thou art to ſin, which brought all this into the World? When thou ſeeſt the Heavens adorned with thoſe beauty ſpots, the Sun, the Moon, the Stars, thou maiſt think, if the Porch be ſo glorious, what is the Pallace? if the Pavement be ſo beautiful, what is the Court? the Throne it ſelf? When thou conſidereſt their Beauty, Altitude, Magnitude, Selerity, and Influence, thou maiſt well admire the Creator; and with David cry out Lord what is man, &c. Who can but admire when he looks upon the Earth, the Huge and Maſſy Globe; the unweiley Creatures hanging in the midſt of the Air of nothing, diſtinguiſhed into Hills and Dales, and Woods, and Rivers, furniſhed with ſuch variety of Trees, and Graſs, and Herbs, and Flowers, and the numberleſs number of living Creatures, Birds, and Beaſts, and Fiſhes, and creeping things, and all provided for by the great Houſeholder! Who can behold the Rageing Sea kept within his Banks in the Ebbings and Flowings, and view the Streams and Fountains, the Springs and Rivers, and not cry out the finger of God? now among all theſe, there is not one Fly or Flea, not one Graſpile, or Leaf of a Tree, but yields matter of Meditation and Admiration: Ah! what a rich Soul will that be that gathers fruit from all theſe?
2. Direct. If thou wouldeſt perform thy duty well; 'Tis neceſſary thou ſet upon it with due preparation. I ſpeak not now of occaſional Meditation, which is the duty of all men, and at all times; but of ſet and ſolemn Meditation, which is a duty at ſome times only, and when thou comeſt unto it, thou ſhouldſt come preparedly: no duty can be well performed without, much leſs this, ſo ſerious and ſolemn a duty: this requires the exerciſe of all the powers of the Soul, and the whole bent of the Minde; they muſt be wholly ſet upon ſome ſpecial Object, which for the time we make the matter of our Meditation: this duty is as the chewing of the Cud in the clean Beaſts, or as in digeſtion to the Body: for as digeſtion turns Food into Soil, and Blood, and Spirits, and Fleſh; So Meditation turns thee Truths received into Affections, Reſolutions, Acts, yea, into a-Holy Life and Converſation: now the Preparations required, are either Internal or External; the Internal is chiefly the Heart, and the Underſtanding; the Heart is the chief Inſtrument in the Work; if the Inſtrument be in Tune, the Muſick will be good; if that be out it will be little worth: The ſucceſs of the Work depends much upon the frame of the Heart: if that be right God will vouchſafe to dwell there, and give in his Aſſiſtance in the duty, and without his aſſiſtance the duty will do us little good: There muſt be Grace in the Heart, as well as knowledg in the Brain, or the Work will not proſper in our Hands: get thy affections as much off from the World, and as reſolvedly ſet upon Chriſt as thou canſt, for Chriſt will admit of no Partner; and as a gracious Heart, ſo an Underſtanding Head would much forward the Work: 'tis a ſweet Conjunction where theſe meet, but if ſevered, the former is moſt requiſite: come with an empty Heart, and it will be filled; with an inlarged Heart, and it will be ſatisfied: this duty is enough to exerciſe the whole Man, were the Faculties a thouſand times more capacious then they are; Angels themſelves cannot dive into the bottom of many Miſteries: lay by therefore all other Thoughts, Occaſions, Buſineſs and Concernments whatſoever, and gather in thy whole ſtrength, and ſet upon the duty; bring not a full Veſſel that can hold no more; if a Veſſel be full of Water, there is no room for Wine; if thy hands be full of Muck, thou canſt hold no Money; if thy Heart be ſtuff'd with Trifles, it can hold no better Treaſure; When thou mounteſt this Hill of Contemplation, be ſure, with Abraham, leave all at the foot of the Hill: ſay, ſtand by Pleaſures, ſtand by Friends, ſtand by World and Worldly things, I am going to Sacrifice, and will come again: When we come into our Princes preſence, we leave our Muck behind us, and bring no unſuitable Company with us; much more when we come into Gods preſence caſt off all ſin; out with the World and Worldly thoughts: yea, all other thoughts, though at other times good, which will any ways diſturb thee; and diſpoſe thy buſineſs ſo that thou maiſt not be hindred: and for external preparation, it conſiſts in the Obſervation of ſome needful Circumſtances, as Time, Place, &c. For Occaſional Meditation all Times, and all Places are fit, when an opportunity is offered; but not ſo here: the Sabbath day is a fit time, when other duties are not on foot, but this is not enough, upon other daies experience will beſt inſtruct thee, when the Spirits are moſt lively, and active, and fit for the work, in the Morning, or in the Evening; the like I ſay for Place, where thou findeſt it moſt convenient at home, or abroad; in the Houſe, or in the Field, the Place which is moſt ſuitable and freeſt from diſtraction is the fitteſt: Iſaac walked into the Fields, Chriſt in the Garden, Peter on the top of the Houſe; but I conceive ordinarily, for this ſet Meditation, that place which Chriſt appointed for private Prayer is ſuitable for this ſecret duty, viz. The Cloſet, with the door ſhut, Mat: 6.46. In a word, when thou feeleſt a ſweet gale of the Spirit aſſiſting thee, loſe not the oppertunity, ſtrike while the Iron is hot, perhaps thou maiſt do more then in an hour, than at another time in a day.
3. Direct. Having thus prepared thy heart for the Work, and made choice of a fit time and place ſet upon it; ſet thy ſelf ſeriouſly as in the preſence of God: apprehend him taking notice of thee, how thou performeſt this duty, and this will keep thy heart from wandring, and thy thoughts from roveing; yea, before thou begin, put up ſome pithy fervent Petitions for Gods Aſſiſtance, and Direction, and that he will give thee his holy Spirit to the end; and that he will take poſſeſſion of thy heart, and keep thy thoughts from wandring from the duty; for without Gods Aſſiſtance thou wilt but ſtrive in thy own ſtrength, and loſe all thy labour: when thou haſt made this entrance by Prayer, make choice of ſome profitable Subject to Meditate upon; all Meditation, though Set and Solemn, and ſerious, is not that I treat of. How ſeriouſly doth the Covetuous Man ſtudy how to grow rich? yea, perhaps how to deceive his Brother? How ſerious is the Voluptious Man ſtudying how to get Pleaſure, or ſatisfie his luſt? the Ambitious Man how to get honour? & the Envious Man how to do his Neighbour a Miſchief? yea, the Holy Ghoſt ſaith he cannot ſleep till it be done; but this is Devilliſh, and not Divine Meditation: but ſingle out ſome choice, profitable Subject, and let thy thoughts run upon that: that which may winde up thy Affection neerer unto God, and which is well worth the time thou imployeſt about it: the Word of God, or Natures Garden will furniſh thee with Flowers enow to gather Honey on: The Scripture will abundantly furniſh thee to this end; no Verſe but may be matter of Meditation: this is the Cannon whereby thou maiſt try good from bad, and truth from error, by this thou maiſt know what is Duty, what is Sin, what is true, and what is falſe; or thou maiſt take any Common place in Divinity for the Subject of thy Meditation: here thou maiſt finde a large Field to walk in, and many neceſſary, yea, fundamental truths may fall under conſideration, but take heed of meddling with ſecret things which belong only to God, there is enough revealed for thy Salvation, and this ſhould be ſufficient for thy ſatisfaction: were it needful, I might lead thee by the hand, and ſhew thee matter ſufficient to work upon, as the Nature and Attributes of God, but this is ſuch a bottomleſs gulf, that the Angels themſelves could never ſound, or fathom; yet here we may ſail by the Scripture Chard in ſafety: conſider alſo the Works of God, the Decree, Creation and Providence: conſider thy own Eſtate in the Creation, after the Fall, and in thy Reſtauration: conſider Chriſt the Mediator, in his Nature, and Offices; his Incarnation, Birth, Life, Doctrine, Miracles, Death and Paſſion; his Reſurrection, Aſcention, and Interceſſion; and his coming at the laſt to Judgment: and here thou haſt matter enough to ſpend thy days about. Conſider alſo the Commands of God, and the Duties he requires at thy hands; and the promiſes he makes to the Obedient, and the threatnings to the Diſobedient. Conſider alſo the four laſt things, Death and Judgment, Heaven and Hell; and by this thou ſeeſt there is work enough in Natures Garden: Alſo, there are a thouſand things well worthy thy conſideration; there is not a Weed in the Field, a Tree in thy Orchard, an Herb in thy Garden, a Beaſt in thy Paſture, a Fowl in the Air, or a Fiſh in the Sea, or River, but will Teach thee ſomething; and 'tis a barren Heart indeed that cannot draw a Meditation from the leaſt Gnat, or moſt deſpicable Worm that crawls under his Feet.
4. Direct. Having thus prepared matter, and pitcht upon ſome ſuitable Subject to Exerciſe thy thoughts and Meditations upon; proceed then to drive on thy intended deſign to a head; and to the end thou didſt propoſe. Now, this end ſhould be the enlightning of the Underſtanding, and the clearing it from Error, or Ignorance; and the quickning the Affections, and raiſing them to a higher pitch, and the bringing of the Will to a Reſolution. In Meditation, if rightly managed, the Soul Exerciſes two ſorts of Acts; the one direct, the other reflect: the firſt upon the Subject Meditated upon, the other upon the Soul it ſelf. By the firſt we find out the Rule, by the ſecond we apply our own Hearts to the Rule, and obſerve our deviation, and obliquity: the firſt enlightens the Underſtanding, and the other quickens the Affections; by the firſt we come to know what is true, what is falſe; what is good, what is bad; what is ſin, what is duty; and conſequently, what is to be choſen, and what refuſed: By the other we apply our Actions to this Rule, and try whether we have walked according to it; wherein we have gone aſtray, and which way to return. Now, as there are two ſorts of Acts, ſo there is a different way for the Souls Acting, for the attaining of thoſe ſeveral ends. For the firſt of theſe, ſome have pitcht upon this courſe, which though all men are not able to follow, yet I ſhall ſet down for the uſe of thoſe that can. And that is to have recourſe to thoſe places that Natural, and Artificial Reaſon affords us, which may help the Invention, and ready the Memory, and much facilitate the Work; I mean, thoſe Logical places following: As firſt, to conſider the thing about which we Meditate, what it is; and therefore as ability doth ſerve, conſider it in the definition, or the deſcription of it; but ſtand not over-long, or over-nicely upon this, or any of thoſe that follow, leſt what you get one way may be loſt another; what you get in the Underſtanding, be loſt in the Affections. And when thou haſt found out the Nature of the thing, conſider it alſo in the diſtribution of it, if it be a Subject capable of the ſorts, kinds, and parts of it; this will give room to thy thoughts, and thy proceeding will be more diſtinct: Conſider it alſo in the cauſes; the Efficient, Material, Formal, and Final Cauſe: The Efficient Cauſe is that by whoſe Virtue, Force, or Efficacy a thing is, The Material Cauſe is ex qua res eſt, of what matter a thing is made; the Form is whereby a thing is, that which it is, and the end is the Cauſe for whoſe ſake, or for what purpoſe a thing is. Conſider alſo if the Subject will admit, the Fruits and Effects; for theſe are uſeful, and helpful in the work, and are alſo pertinent to our buſineſs. Conſider alſo the Subject wherein it is, and about which 'tis occupied; as alſo of it's Properties, and Qualities; either adhering to it, or inhering in it; together with the oppoſite and contrary; this alſo is uſeful: alſo the comparats, and deſperats; what it is like, and what it's unlike; fit ſimilitudes, much Illuſtrate, and give great light to the Underſtanding: Teſtimony alſo is to be regarded, but Noble Command aſſent like thoſe of Scripture; Holy mens Teſtimony is of good uſe, but Divine Authority is all in all. Or if you think this way too intricate, you may take ſuch a Method as is moſt Familiar to explain the Subject you treat of; raiſe thy Obſervations, clear the Doctrine from difficulties, and doubts; prove it both by Scripture and Reaſon, and then make uſe of it according to the Nature of the Subject; let it inform thee in the uſeful conſectaries, and concluſions, that may thence follow; let it Inſtruct thee in the duties it reaches forth; let it be for Examination, how thou haſt carried thy ſelf, or whether thou haſt the required qualifications for reproof: if thou haſt gone aſtray; for incouragement: if thou haſt done thy duty; for caution, for the time to come; and preſs all home upon thy heart: Such a courſe is like to furniſh thee with ſutable matter for thy Souls good.
5. Direct. When thou haſt thus far proceeded, and by Meditation haſt informed thy ſelf of what is neceſſary in the preſent point; and haſt found out, by the uſe of Reaſon, and Scripture-Light, what is Truth, and what is Error; what is ſin, and what is Duty; what thou oughteſt to do, and what to avoid. Thy next work is to preſs this upon thine own Head, and compare thy Head and Actions with the Rule, and try wherein thou haſt gone right, and wherein thou haſt gone aſtray: for if thou do not thus reflect back upon thy own Heart, and Life, the duty will do thee little good. If thou only ſtudy to find out Truth from Error; or what is ſin, and what is duty, without Regulating thy Life and Actions accordingly; and endeavour to fill thy Head with Notional knowledge, it will but aggravate thy ſin, and thou wilt ſin with a Candle in thy hand. But when by this Impartial Tryal, thou findeſt out wherein thou haſt ſinned, and come ſhort of thy duty, which the Law of God requires at thy hand; or wanteſt thoſe required qualifications neceſſary to Salvation: Preſs thoſe things home upon thy heart, till they make ſome Impreſſions there; yea, till they ſtir up the Affections, and work upon the Will to a through Reſolution of Reformation for the time to come. This is the Life of Meditation, and without this 'tis little worth. When thou findeſt wherein thou haſt come ſhort, to come to a Reſolution, to make more haſt: and where thou haſt ſinned, gone aſtray, to return; and where thou haſt ſinned, to Reform: Preſs on thy Meditation till thou findeſt ſome Life in it, according to the Nature of the thing: if it be good, till thou find a ſweetneſs in it; if bad, till it appear odious. If it appear to be good by Scripture-light, and rectified Reaſon, then the affection of Love muſt needs be ſtirring, for good is it's object, and evil as evil cannot be loved. When it appears to be bad, the affection of Hatred will cloſe with it as it's object, for the Underſtanding when 'tis informed, in the Nature of the thing according to it's apprehenſions, and concluſions ſends down report unto the Heart, where the affections dwell, and every affection cloſes with it's proper Object: Love with good, and Hatred with evil. Good things difficult to be obtained, ſtir up deſire; evil likely to ſome ſtir up fear, Rom. 7.24. O wretched Man that I am, who ſhall deliver me from the Body of this Death? This will make thee bewail thy miſerable Condition, when thou canſt not enjoy the thing deſired, yet long, and hunger, and pant after it, as David did for the enjoyment of God, Pſal. 42.1. He that taſts the ſweetneſs of it, and cannot get it, muſt needs earneſtly long after it. Whether it be the removing the Judgment, or the Sin that cauſeth it; or whether it be the attaining the gifts and graces, which we want, it will work in us a Reſolution to our power to endeavour the obtaining of the thing we want: and when we find it is not in our own power, this will put us on to a Reſolution to go to God, in whoſe power it is to diſpoſe of theſe things; to confeſs our wants and failings, and imperfections, and diſ-ability; and, like a Beggar, unlap our ſores, to move pity, and to Petition him to grant us thoſe things which we ſo earneſtly deſire; and reſt confident we ſhall enjoy the Mercy deſired; the ground of which confidence is the promiſe of God, who bids us ask, and we ſhall have; ſeek, and we ſhall find; knock, and it ſhall be opened to us. And the Experience of the Saints in all Ages, who have thus prevailed. And this alſo will work in us a ſtrong Reſolution to uſe all Lawful means, and all poſſible endeavours, for the attaining of our deſires. 'Tis a faint wiſh indeed, that is not ſeconded with endeavour. This will make us be careful of our ſelves for the future, when we conſider our miſcarriages for the time paſt; this was the reſult of David's Meditation, Pſal. 119.59. I thought on my ways, and turned my feet unto thy Teſtimonies, Pſal. 42.5.11. And without this our labour is loſt; 'tis not enough for a Traveller to know he is out of the way, but he muſt return into it.
6. Direct. In Meditation beware of thoſe things which uſually prove hinderance in the Duty; for whoſoever ſhall make Trial of it, ſhall find enough to do to manage it well, and perform it well as it ought to be. The Devil, that knows how much he is diſadvantaged by it, will never ſuffer thee to do it without oppoſition: he lays many ſnares to intangle the Heart, and render it unable, and unfit for the work: If he can divert the Heart, which is the moſt neceſſary Inſtrument in the work, he is well enough; hence often he ſteals it away: and as in Prayer, when we ſhould ſeek God, we had need to ſeek our own hearts. So alſo in Meditation; for the Heart many times, like a ſloathful Servant, gives us the ſlip, when there is moſt work to do: Sometimes the Devil fills the Heart with diſtracting cares, and thoughts of the world, which commonly croud in upon us, when they ſhould ſtand back, and give place; this is an hindrance in all duties, but eſpecially in this; wherein the whole man is required, and the Heart cannot be ſpared: here we ſhould have an heart in Heaven, but how can it mount up, when her wings are clipt? And her feet fetter'd, and clog'd? How can our thoughts ſoar aloft, when they cling faſt to the Earth? How unſtable to the duty is it when we come with a Fancy of ſome Earthly Happineſs? Or hug ſome thriving Project in our Brain? And ſolace our ſelves with ſome Worldly Advantage, while we pretend to have our Converſation in Heaven, and our Communion with God. The Scripture tells us, The Friendſhip of the World is Enmity to God; and he that is a Friend to the World, is an Enemy to God, James 4.4. The Apoſtle adviſeth, not to Love the World, nor the things of the World; and if we Love the World, the Love of the Father is not in us, 1 John 2.15. Beware therefore of this ſnare, entertain no Diſcourſe with the World till thou haſt finiſhed the work that lies before thee. Do, as Moſes, leave thy ſhooes behind thee, when thou comeſt into God's preſence, Exod. 3.5. Or, as Abraham, all at the foot of the Hill: when thou aſcendeſt this Mount of contemplations, ſay, ſtand by Profit, ſtand by Pleaſure, ſtand by World, till I come again; and though theſe knock at the Door, open it not; come not with a Love or liking to any known ſin, this is a notable hinderance in this caſe, and will ſpoil thy Duty; this dimmeth the eye of the mind, that it cannot ſee Spiritual things: As it hinders Prayer, ſo it hinders Meditation alſo, Pſal 66.18. If I regard Iniquity in my Heart, God will not hear my prayer, neither will he ſucceed thy Meditation: Thoſe that will preſerve precious Liquors, put them into clean Veſſels; and thoſe that will ſtore up clean, and Holy Thoughts, muſt put them into pure Hearts: what Communion hath Light with Darkneſs, or what Fellowſhip hath Chriſt with Belial? If thou uſe violence to thy Conſcience, thou art a ſtranger to an Heavenly Life. Lazineſs alſo is another hinderance to this work, when men are loath to take pains with their own Hearts; and Meditation cannot be managed well without much pains, there is ſcarce any thing hinders knowing men more than this; when men cannot away with diligence, they either omit, or ſlubber over the Duty; and as good never a whit, as never the better: few men are willing to ſequeſter their thoughts, and affections from the World, and to be intent upon the Duty, and Exerciſe their Graces in their Order, or their Affections upon their proper Objects, and hold them there till they find ſucceſs. The Heart of man will prove falſe, and Treacherous, and is hardly brought unto, or kept upon the Duty; it will find ſome ſtarting hole or other, and frame ſome excuſe to be gone, if we uſe not violence to force it: How lazily will it demean it ſelf? How ready will it be to depart before the work be done, and make ſome Vagaries, or entertain the thoughts of the World, or divert it ſelf to ſome more pleaſing Objects; and if thou look not about thee, will paſs away the time idly, and give over before the work be brought to any perfection: but thou muſt deal by thy Heart, as thou wouldſt do by a ſleighty Servant; perſwade, command, threaten, and chaſtiſe, force it into the preſence of God, and let it not ſtir till the work be done.
7. Direct. When thou haſt thus wound up thy heart by Meditation to the higheſt pin, and work'd thy Affections into a heat, and brought thy work into a good poſture, and gathered Obſervations for thy uſe: Take heed of letting thy heart flag too ſuddenly, or thy Affections cool over-haſtily; keep up that Spiritual Life, and vigour as long as thou canſt; Live in the ſtrength of that meat, if poſſible, as long as Elijah did, forty days; yea, labour to be the better for it all thy Life. 'Tis not ſafe in a great heat, to cool too haſtily: he that climbs high ſhould deſcend by leiſure. Haſt thou met with God in the Duty? Stir not thy Foot before thou haſt given him thanks. We are apt to be ſenſible of our preſſing wants, and our deſires are let out for a ſupply in our needs; God hears of us then, we cry, ariſe, and ſave us: but a gracious Heart ſhould be as ſenſible of Mercies, as of Miſeries; and be as ready to render praiſe for the one, as to put up Prayers for the removal of the other: But moſt men are like the Lepers; of ten, that are healed, but one gives thanks. And 'tis thy Duty alſo to Treaſure up that knowledge which thou haſt gained by this Duty; ſtore up in thy Book or Memory the Concluſions thou haſt gathered: Haſt by Reaſon and Scripture found, that ſin is bitter? Lay up this as a certain Truth, for hereafter. Haſt thou found that Grace is Lovely, and Holineſs amiable? Remember this alſo, lay up theſe Reſolves, that they may ſtand thee in ſteed in a day of Temptation; that if ever Satan, the World, or thy own deceitful Heart ſhould hereafter perſwade thee to love ſin, or diſown Holineſs, thou mayſt reply, nay, but at ſuch a time, in ſuch a place, I found by ſuch Scriptures, and ſuch Arguments, that ſin is filthy, and Holineſs Lovely; in what falſe glaſs ſoever you now repreſent them to us. Nay, not only ſo, but devote thy ſelf wholly unto God, and Reſolve that thou wilt Live according to thoſe Concluſions, thou haſt raiſed, and thoſe Truths thou haſt found duplicate page duplicate page out; and that thou ſubmit thy ſelf to his Will, ſo far as he ſhall reveal it unto thee. Without this what benefit canſt expect from the Duty? When thou haſt found out the Duty, and by undeniable Arguments canſt prove it to be thy Duty, and yet wilt not do it, thou wilt be beaten with the more ſtripes. If by the force of Reaſon, and Evidence of Scripture, thou find out that the way of ſin is to be forſaken, and the Duties of Holineſs to be performed; and yet thou forſake Holineſs, and chuſe ſin, what Excuſe canſt thou plead? Thou wilt but ſin with a Candle in thy hand: but if upon theſe Conſiderations, thou ſet thy ſelf to hate ſin, as the greateſt evil; and walk in the path which is called Holy, in ſincerity; then ſhalt thou reap Fruit by thy Meditation. If thou find upon Conſideration, that God is the chiefeſt good, and Love him as the chiefeſt good, happy wilt thou be: If thou find the Devil to be the worſt Maſter, and break out of his Priſon, and reſolve thou wilt never give him one more Act of willing Obedience, 'tis well: or, if thou find in the reach of thy Heart, that thy Grace is not true, and thereupon thou reſolveſt never to give thy Heart any reſt, till thy Relation be changed; and God be thy Father, and Chriſt thy Husband, 'tis well: Or, if in the ſearch thou findeſt Evidences of true Grace, Record them; they will be of uſe in a day of deſertion, and help againſt the Devils fiery Darts: The Reſult of David's Meditation was to return home to God, Pſal. 119.59. So it ſhould of ours, if it make us not more in Love with God, and Holineſs, and more to hate ſin, and wickedneſs, it doth us no good; if it ſtrengthen not our Graces, or weaken not our Corruption, we loſe our Labour. In a word, conclude the whole Duty; either with Prayer to God for a Bleſſing, or if it may be convenient, with ſome Verſes of a Pſalm that is ſuitable.