Meditations Upon Baxters Review, Text
MEDITATIONS UPON Mr Baxter's Review of His Treatiſe of the Duty of HEAVENLY MEDITATION. IN Anſwer to the Exceptions of GILES FIRMIN, Againſt ſome things in that Treatiſe concerning MEDITATION.
PUBLISHED …r the ſatisfaction of many ſincere Chriſtians, troubled at their inability to perform that Duty as the ſaid Author (and ſome others with him) have deſcribed it and charged it.
By GILES FIRMIN.
Printed in the Year 1672.
Meditations upon the Chriſtian Duty of Meditation.
THat Goſpel-Converſion, and Goſpel-Cōverſation are not things ſo eaſie as carnal-goſpellers take them to be, the dayly experience of ſincere converts, do ſufficiently teſtifie. To make theſe more eaſie than God hath made them, is very dange…es, and of deſtructive conſequence to the ſouls of men. To make …m more difficult than God hath made them, is to lay a block in the …ay of the unconverted, and very injurious to the really converted. So …ce it is, what Calvin ſaith in another caſe. Valde periculoſum eſt auctio…laqueos induere conſcientiis, quam quibus Verb… Dei ſtringantur.
Whither ſome holy men, whoſe names are very precious in the …rch of Chriſt, have not exceeded in the latter, I did in my Treatiſe the Real-Christian, with honourable reſpects to their names, ſoberly …ſider, and I thought I might do it without any offence. For ſhall we …r ſerious Chriſtians, that were in earneſt for Heaven, and proving of …mſelves, very ſadly concluding againſt their regeneration, becauſe …y have not experienced ſuch works, as ſuch holy men have Preached … Printed muſt be in true converts; and others crying out, if this be … Duty that God requires, which ſuch an eminent man, with earneſt… of ſpirit calls for, then we muſt neve… come in Heaven, and ſhall … not have the liberty, with the men of Berea to examine theſe things the Scriptures, whether they agree with them or no?
Object. It may be you will ſay, you ſhould have concealed their names.
Anſ. This is the Objection of thoſe who never …ound that trouble … theſe points, which others have done: and poſſibly becauſe they …ot read the books with that application to their own hearts, which …y ought to do. Let ſuch hold their peace. For others who have …d the trouble, they will ſay, if I had left out their Names, I had left … the ſtrongeſt argument. For they being men as of eminent parts and …, ſo of very high eſteem with Chriſtians. It was their Names that … Authority to their Doctrines, and cauſed that trouble to divers ſe…es Chriſtians. For my part, had I met with ſuch things in the works ſome other men, I could as eaſily have paſſed them over, as I do that …perate [I know not what elſe to call it] Divinity, which I meet with …ame young mens books, put forth in the heat of their affections: but theſe being men ſo eminent, and all of them [except holy Mr. Perkins, dead before my time] known unto me, the high eſteem I beat unto their names, made me to conſider my ſelf, and ſee whether in thoſe particulars, they ſpake as God ſpake; for if ſo; not only my ſelf, but the greateſt number of thoſe who go for ſound Chriſtians [a hundred for one] muſt all begin again.
Beſides I could not well tell how to referr my Reader to the Pages of a book, or give him my reply to a Letter written to me as an anſwer to what I had objected againſt ſuch a point in the book, without the nameing of the Authors, But were all mens names treated with that honour I have done theirs, I think there would be no complaint.
Obj. Why did you not write while they were living.
Anſw. 1. While they lived, I was but a novice in the ſtudy of Divinity as a Miniſter. 2. I did write to Mr. Shephard, and give you an account of it. 3. I found after their death, more experience of the trouble thoſe points had cauſed. 4. I know they have ſucceſſors, able to anſwer, if Chriſt and his Apoſtles did ſo Preach.
Towards the cloſe of my book, I touched upon Meditation, which I ſaw by a perſon of eminent abilities, was driven to ſuch a height, made ſo difficult, and yet charged with ſuch vehemency, that many ſetious Chriſtians, being not able to come neer it, were rather ſcared and diſcouraged, then drawn unto their Duty. The queſtion therefore I diſcuſſed was this.
Qu. Whether every day, as duly as we Pray; ſo we muſt ſet a part one hour, or half an hour for the duty of Meditation: and more eſpecially in meditating of the joyes of Heaven: and making it for that time our whole work, and intermix other matters with it no more, then we would do with Prayer?
Who was the Author, I mentioned not ſo much as one Letter of his name, but only that a Learned and Reverend Author had delivered it. Mr. Baxter takes himſelf to be that Learned and Reverend Author meant, and vindicates himſelf, his Book, I ſaw not till Auguſt 1671. I drew up my reply to it, ſo ſoon as I ſaw it, but was not determin…d to publiſh it till now: which I am the more enduced to, from the conſideration of the great complaints I have heard Chriſtians make againſt themſelves about this duty of Meditation, eſpecially upon their hearing of ſome mens Sermons, and reading ſome books upon it. If God requireth that Duty of us, ſaid ſome, as Mr. Baxter doth, we muſt not go to Heaven. Another Reverend Divine I ſee requiring at leaſt half an hour, for young beginners, and one hour for others: another giving twenty heads in the explication of the Duty, being requeſite to the right performance of the Duty, I preſume theſe heads will require meditation alſo, and thus we ſhall make the Duty difficulty indeed, at laſt. I very much honour the gifts and graces of theſe worthy men. But when I conſidered the Chri…unt who complain they cannot come up to theſe men, I obſerved they were warm in their work [not the lazy ſort of Profeſſors] of good un…erſtanding in the things of God: ſerious attenders upon all the Ordi…ances of God, in publick, private, and kept their communion with God inſecret Prayer, and Reading. Savoury and Spititual in their converſati… beautified their Profeſſion: walked humbly and beleivingly with God, yea very ſubmiſſively, under afflicting Providences; very buſie about cleating out their ſtate, &c. I thought with my ſelf, can all theſe things be done without Meditation? I know they cannot be, what then is the matter of their trouble? They cannot fix their thoughts, especially for an hour, or half hour, upon one ſpiritual object, without other thoughts intermixing, which is the meditation theſe worthy men call for.
The queſtion then is not, whither Meditation be a Chriſtian Duty, I ſaid enough for that in my Treatiſe, and only add. I will as ſoon beleive a man can be a true Chriflian without meditation, as without Prayer. But the queſtion is of meditation, as it is ſtated in the queſtion; whether that be the duty which God commands his people? That Mr. Bax. hath charged it as the Duty, and that of perſons of the meaneſt capacity, Pag. Edition 4th.2…1. where he ſumms up all his large diſcourſe about meditation, is very plain. I ſhall come to it preſently.
It is very true, when I read with what earneſtneſs you preſs the Duty, [your own words, p. 146. Edit. 4th.] I called for the Scripture, to p…ove the Duty [as you had deſcribed it and preſſed it] to be the command of God. You had charged the Conſcience of your Reader with it, p. 251. I hope you will not bind the Conſcience but by Scripture. This is that …fect Law 19. Pſal. 7. This is, Able to make the man of God perfect. 2. Tim. 3.16.17. If I charge Duty towards God upon a Chriſtian, I will not go firſt to my Reaſon to prove it: but if the Scriptures will not ſurniſh me ſufficiently, and make me perfect, for my proof, the Duty being either expreſly mentioned in the true Senſe *I hope ſir, Veroniu… with his verbotim and I am agreed, you might have ſpared your Author I read him long ſince.of the Scripture, or deduced by neceſſary and infallible conſcequence *I hope ſir, Veroniu… with his verbotim and I am agreed, you might have ſpared your Author I read him long ſince.from-Scripture, I will ceaſe charging ſuch a Duty upon Chriſtians. If the Scripture ſpeak it, I am …e there is Reaſon but my Reaſon will not alwayes prove Scripture-rea …, I obſerve what you ſay p. 12. of the Light of Nature, the Law of Nature. But Sir, neither your Reaſons nor my Reaſons will prove a Duty as the Law of Nature will do. Men differ much in their Reaſons. Quot Capita, &c
To take a clearer view of your Book, I will draw it into this method, I will conſider
1. The Subject of meditation.
2. The Object of meditation.
3. The Time of meditation.
4. Intermixed thoughts in meditation.
5. Methodical-meditation.
Theſe are the things I find in your book, about which our apprehenſions differ ſomething, but I hope in the concluſion will agree.
As for that accurate method in the Lords Prayer, unto which method we are ſo bound, that if we obſerve it not, we ſin, p. 9.29. I underſtand it not, therefore I admire it, and can ſay nothing to it, but I dare ſay there will be a ſin brought to light, which the world never heard of before.
Firſt then for the Subject, the Perſons who are bound to meditate. I read, p. 8. you charge me with Unrighteous dealing, that I had carryed it, as if you had made that manner [of meditation ſtated in the Queſtion] to be all mens, or moſt mens Duty. And below in the ſame page thus You ſee I make it not ſo much as a Duty to any that have not Ability and conveniency. That, p. 4.5.6. you had ſaid this will not prove every mans Duty, Servants, Poor, the children of poor and carnal Parents are exempted.
Hold a little I pray Sir, what do you mean by Ability? for I find none exempted, but melancholy perſons, and ſome weak headed women, p. 28. I ſuppoſe you exempt theſe upon that ſcore: but I am confident we ſhall find thouſands of ſincere Chriſtians beſides ſuch, that are unable to hold their thoughts fixed to one Heavenly object, for one hour, or half hour, without other thoughts intermixed, as you have charged them.
….|What is the reaſon Sir, that in this Treatiſe againſt me, you have put in Ability ſeven times, and not once, in your large diſcourſe about it, that I can find, pardon me if it be, it ſlips my eye. I looked for it narrowly where you ſumme up all, and there you take notice of Conveniency, for the poor man, and ſervant, but not of Ability. Had you there mentioned it once, and given a fair interpretation of it, I queſtion whether you had ever read a line of mine about it.
But do you indeed not make it the Duty of moſt men, nor of any that have not Ability, &c? then why doth my good Brother charge me with ſo horrible a crime in the next page 9. I like not the reducing the Rule, to our impotent ſinful natures, nor to our crooked Lives. Truly Sir, no more do I, for it is a great ſin. But,
1. If this be not a Duty to moſt men, not to any unable, &c, as you ſay, [and it is the caſe of thouſands of ſincere Chriſtians Vnable to come …p to your Rate, that I plead] then there is no Rule to ſuch, if there be a …le to ſuch, then I am ſure it is their Duty. How then do I reduce Gods Rule to our ſinful Natures, when there is no Rule at all?
2. If Gods Rule doth impoſe the duty as you do, why then did you … direct me to that Rule, when I called for Scripture, to prove the-Du… as you impoſed it to be Gods Command: but inſtead of Scripture, you …re me your reaſon. Before I would have charged my Brother with ſuch … ſin, I think I were bound, both as Miniſter and Chriſtian, to have gi…n him clear Scripture proof for the point I had aſſerted, which he …eſtioned for want of Scripture proof, and which he called for, but this you are far from. True Sir, you do bring one Scripture to prove what … never in the queſtion: and another to prove ſomething in the que…ion; how aptly, I will examine both in their place: But ſtill the main …eſs or pinch of the queſtion is left deſtitute of Scripture; yet thus you are charged me.
To ſay you brought it as an Argument againſt me, yea Sir, if you did … leave out the Principal ve…, or rather, the main propoſitions unpro…d, viz. That your Rule is Gods Rule, till you have proved this, I pray … your Argument into a Syllogiſme, and ſee how finely it will run.
And now Sir, for my unrighteous dealing, as to the Subject.
Firſt, I pray how do you agree with your ſelf? for p. 145. The Subject of meditation.you preſs not Reader, to the practiſe of this Duty thus. Elſe thou doſt fruſtrate …chief deſign, and makeſt me loſe the cheif of my labour, be who will … Reader, this is your Argument, but in vain it ſeems to moſt men. p. …, you tell us, The want of this Duty, is the cauſe why men digest not, alſo profit not by Sermont. For want of meditation I think ſo too, and …refore exempt none, p. 251. you ſay, you bring it down to the meaneſt …q…ity, and charge even ſuch at the end of the Paragraph, If thou wilt …actiſe it, do not read it; I read no exemption of ſuch in the Para…h. Then you ſet down the Duty. The ſumm is this. As thou makeſt …ſcience of praying dayly, ſo do thou of acting of thy graces in meditation, … more eſpecially in meditating of the joyes of Heaven. To this end ſet a …et one hour or half an hour every day, &c. intermix other matters no more … it, then you would do in Prayer. p. 153. in that you charge your Rea…, as he maketh conſcience of Prayer dayly, ſo &c. here you put as much …ty upon it, as upon Prayer, and bind the conſcience to it; but I will …ay that Prayer is not a Duty for all perſons, be they poor, ſervants, …, melancholy perſons, or unable, all having the uſe of Reaſon are …d to it, but if your Reaſons will ſerve to ſalve them from the Duty … Meditation, they will as well from Prayer.
2. Let us conſult Holy writ, which muſt determine you and me. The grand Text for meditation is 1 Pſal. 2. in other Scriptures we find David putting this Rule into practiſe, now this Text exempts not ſervants, or poor, or, most men, but that perſon that will be bleſſed, be what he will, here is his Duty, he muſt meditate in the Law of God day and night. I know no Text that warrants me to teach ſuch diſtinctions of meditation, whereof one is not the Duty of All men or moſt men Another is the Duty of All men. Therefore I ſtated the queſtion according to the Scripture.
3. Though Rich men and Maſters, having more time and liberty may be more frequent in Religious duties, yet it is not the having the moſt time and liberty, which will make a man Able to meditate, and to continue in the Duty: but Ability is All in this point, and that depends.
1. I may ſay ſomething upon the conſtitution of the body, ſome being of a more volatile, ſome of a more fixed conſtitution.
2. Upon the ſtrength of the invention being able to expatiate upon a ſubject, which though but a common gift, yet is very eſſential to the length of meditation which the queſtion ſpeaks of.
3. Upon the degree of grace infuſed, the more the will and affections are ſanctified, the work is the eaſier.
4. Upon the degree of the gracious and aſſiſting preſence of the Spirit, of God: who being the firſt cauſe in Nature and Grace acts both the common gift of the Invention, and the ſpecial gift of grace influencing the ſoul moſt graciouſly in what degree he pleaſeth.
Hence, a poor man …ay be m… more able to meditate then a Rich man, a Servant more able then his Maſter … …y women more able then many men, becauſe the invention th… g… the aſſiſtance of Gods ſpirit, may be much more in the Poor Servants, Women, then in the rich, maſter, or men. So the exemption you have made in the Subject is groundleſs, for as for conveniency, you tell the poor man, and the ſervant, they may do it when they are about their labours, p. 252.
2. The Object of our MeditationFor the Object of meditation. It is the whole word of God. So ſaith the Text, 1 Pſal. 2, In his Law he meditates.
There is not one particular Object which the Scripture hath bound us up unto, that upon this you muſt meditate every day. The varieties of Providences, temptations, the ſtate, condition and frame of the Soul, with ſeveral things, make differences here, why then ſhould we ſtint Chriſtians to one object every day; I take notice of your words p. 31: What ever elſe I think of, of Chriſt, of Scripture, of Promiſes, of Threatnings, of Sin, of Grace, &c. If I leave out Heaven and make it not the cheif part of my meditation, I leave out the ſenſe and life of all. Thus from your example and experience, you prove that Heavens joyes and reſt, muſt be …e Object of our Meditation every day, and is this ſufficient I pray, to charge a Duty upon Chriſtians in that manner you have done?
Beleive it Sir, we that are of the low form in the School, can find …ch things in our Meditations upon our dear Chriſt, the Promiſes, the Scriptures, and Grace, that could we but experience them in our hearts, … would not fear but we ſhould find Ioy upon earth aboundantly, a be…ing of Heaven, though we do not meditate upon the joyes and reſt a …ming: and I muſt profeſs to you again, unleſs I can in ſome good …eaſure experience them, the thoughts of Reſt a coming, afford little joy …me.
There may be much heavenly-mindedneſs, though the Soul doth not …ally meditate upon the Ioyes and Reſt that ſhall be in Heaven every ….
The cheif and main thing an unconverted perſon ſhould meditate up… is, his ſinful and miſerable ſtate he is in, out of Chriſt. Yet I deny not, … the Ioyes and Reſt in Heaven are an object, for the unconverted and … the converted, though not aſſured of their converſion, to meditate …o, ſo that you might have ſpared your Arguments, p. 25.26.27. I …w not who oppoſe you, the great difference you mention is none at ….
Yet this I ſay again, Chriſtians that are preſſed with the ſenſe of guilt, … the continual aſſaults of impetuous and ſtrong corruptions, cannot … redemption applyed, cannot experience the Goſpel, and Chriſt in … execution of all his offices though they ſeek and wait for help: Theſe …riſlians will have little pleaſure to think of Rest and Ioyes in Heaven, … will more increaſe their ſorrows, for want of a title apprehended. … that hath nothing but an hereafter [which rather terrifies to think of] … ſatisfie his hungry will at preſent, will be as well pleaſed as a man who …ngry indeed, and you give him nothing at preſent to ſatisfie, but leave … this to meditate upon, he ſhall have a rich feaſt three Moneths …e, but till then he muſt faſt.
Though a perſon be not able to fix his thoughts half a quarter of an … upon one ſpiritual object, but his mind is moving up and down from … ſpiritual object to another, but yet out of every object or flower he …ers honey and carries it to his ſpiritual hive, this perſon doth anſwer … command as truly, as he that can keep them fixed an hour, for he ſtill …ditating in the law, 1 Pſal. 2. by what Rule Miniſtersty up Chriſti…, but to one only object at a time in the performance of the Duty of …tation, I know not.
3. Thirdly, The time of Meditation.For the Time of meditation, your Rule ſaith, an hour, or half an hour, and here lay the main ſtreſs of the Queſtion.
Sir, I have nothing to ſay againſt two three, ſix houres, if God hath given to others ſuch large inventions, ſtrength of grace, and aſſiſtance of his ſpirit: but I hope it is no part of my ſinful nature, to which I reduce Gods Rule, that I have not ſuch a large invention as Mr. Baxter hath, which I muſt have before I or any other can perform the Duty according to your Rule.
This is it I miſlike, that where as the wiſdome of God hath determined no time, we cannot reſt in his wiſdome, but muſt determine the duty to an hour, or half hour, as you and another worthy Divines have done after you, p. 5. I ſee you have quoted 1 Pſal. 2. and 119. Pſal. 97. for meditation. But Sir, thoſe Texts do as ſtrongly prove that meditation muſt be All the day, as they prove meditation to be a Duty, and from thoſe Texts I will as well prove that Meditation muſt be twelve hours, as you can prove it muſt be one hour, and add but this alſo which you have charged that there be no intermixing of any other thoughts, then we have a hard Duty indeed. But I know David did govern his Kingdome, and his Army, and had many other thoughts, about other Objects then ſpiritual. So that we muſt have an interpretation given of the Texts, and ſuch a one as I am ſure muſt not determine hours, or half hours, or quarters. But pag. 16, 17. you give me a Syllogiſm to prove your determination, and tell me you will not give me a Text for the Concluſion.
Sir Syllogyſms are not all on your ſide. But for your Syllogyſme what doth it prove more then I had ſaid before? that a Chriſtian endeavour ſhould be, to get his affections wound up to a ſuitableneſs to the object he is meditating upon, that ſo the end may be attained, this you acknowledge, p. 22. I had ſaid, and muſt I determine one hour or half hour for this? it may be it may coſt two hours, a man may have ſuch woful ſtrugling with his corrupt heart that he cannot get up, it may be another time a quarter, half a quarter may do, I determine no time, my reaſon is, and therein I ſhall anſwer the flout you have given me, p. 22. [I know not how to interpret it elſe] how happy a heart have you that will ſo eaſily be got up, &c. O Sir, how corrupt a heart I have I feel, but though I have not your parts, nor grace, yet I have ſo much acquaintance with the wayes of God, that I know the Spirit of God may and doth ſometimes, give in that to a ſoul, in a quarter or half quarter of an hour, or leſs, which may coſt him ſeveral hours another time, and many Prayers, but cannot reach it, and do you think there are none of the people of God will joyn with me, in wh… I ſay?
I obſerve you, p. 18. while you prove the defining of the time not to …e preſumptuous (as you term it (you put this queſtion to me, Suppoſe I ſay … the maſter of a family, you that have Ability, may do well yea it is your …y oft times [once a day, &c.] to ſet ſome time a part to ſpeak methodi…dly to your family: would you call for a Text to prove this duty? I will give Deut. 6.7.8. and Deut. 11. &c.
To which I anſwer, I obſerve two words in your Argument, which doubt will prove you guilty of Sophiſtry. 1. Here Ability is expreſſed … required, which was not in the Queſtion: and of this before 2. Your …gument ſaith, ſome time, but the queſtion ſaith an hour or half hour, the … is determined to one of theſe, but doth he that ſaith, ſome time, …etermine or define any part of time? what followes this is you know, I …e it not. Hold to the Queſtion Sir. I obſerve p. 23. you argue a…ſt me from a like abſurdity in a Learned Phyſician, that ſaid: What … all this adoe in Preaching, when all is diſpatched in three words, think … and ſpeak well, and do well.
But Sir, you muſt go on, and make your Argument full to anſwer …e, viz. that as he ſaid, ſo he did ſpeak well, he did think well, and did well, … your Argument is lame, for you confeſs I had ſaid the end and effect … Meditation muſt be attained. Pag. 22. If he did as he ſaid, where was … abſurdity? ſo where is mine? Sir here is more Sophiſtry in your argu….
1. Queſtion you put to me p. 22. If a Chriſtians affections be brought … a ſuitableneſs to the object, and ſo the eſſence of the Duty is attained, … do you regard nothing in duty but the eſſence? nothing at all the integri… degree? &c. I anſwer.
For integrity, where the end and effect are attained, there are all the …ſes: then the integrity of the duty cannot be denyed: unleſs you will …end about the Logical notion of integrum, as being Argumentum …m a primo, and Symbolum effecti, as the members are Symbola cau…, which ſignifie nothing in this point.
1. For the Degree, the goodneſs of a duty doth not conſiſt ſo much …e length of time that a perſon takes up in the performance of it, then …m that prayes three hours and preach four hours dully, be eſteem… … the excellent Preacher.
2. Why did you not put two houres or four, when you charged the … upon your Reader? for this would be a higher degree then one …, if degree was the thing you aim'd at?
3. But good Sir, let ſincere Chriſtians have firſt ſuch inventions as you …, [which muſt be if the length make the degree] let them have the …e ſtrength of grace, and aſſistance of the ſpirit. Let not him that hath five Talents and can improve them, make his improvement a Rule for him that hath but one Talent or two Talents, when theſe are faithful in improving two or but one. Becauſe they are unable to hold long, therefore they endeavour to be frequent, and often in it, (as I ſaid, and ſhall have occaſion to mind you of theſe words preſently.)
4. If one meditate two hours, but he comes not up to the end of meditation which he ought, another meditates one quarter of an hour, and attains the end which is beſt?
I find p. 14. you make an argument againſt me from what I had ſaid my ſelf, viz. that if a man can thus meditate ten hours, he is the happier man and had cauſe to bleſs God. Therefore ſay you, it is ſome ment Duty.
I anſwer. Had you charged none with the Duty, but thoſe who were Able to do it, as you deſcrib'd it, you had ſaid ſomething now, and its poſſible I had ſaid nothing at all, but your diſcourſe ran generally to your Reader, though of the meaneſt capacity, and your exceptions I have before conſidred.
2. I ſhall yet deny your Conſequence A man prayes this day two hours, therefore, it is his duty to pray once every day two hours, nay if it were to charge it once a week to be his duty, having Ability and Conveniency, Preach it, or Print it who will, not I, leſt when I be called to prove it, I ſhould ſay to him, I ſhall give no Text but a Syllogiſme.
3. It will not follow to be his Duty, every day thus to meditate, becauſe that this day he could hold out one hour in meditation, it was from the aſſiſtance of the good ſpirit, that helped his invention, and acted his grace. That good ſpirit is a free agent, will not give forth his aſſiſtance the next day, may be not next week or monethmonth, in that degree which he did this day. My duty is to pray for his aſſiſtance, but his Aſſiſtance is none of my duty. But it was that Aſſiſtance which made the duty this day thus to be performed, and that which makes Chriſtians in their Duties, at one time differ ſo much from themſelves another time: not like themſelves: I appeal to Chriſtians whether I write falſe Divinity in their experiences, we in the low form, Sir, are fain to own that good ſpirit, elſe we find untoward work.
I find pag. 12. and 17. You inſiſt much upon an Argument from Preaching one hour [that's the Queſtion] to Meditation one hour, and leaſt I ſhould deny the conſequence, ſaying, That Preaching is …e of Divine Inſtitution then Meditation, you ſay you deny it, no magis …minus heer, &c.
I. Anſwer, firſt, I ever thought that Preaching by Office, [and I now no Preaching properly ſo called, but is ſo] was a part of Inſtitu…ed Worſhip, but that Meditation is a part of Inſtituted worſhip, I never …nd any Divine that would ſay it. I cannot underſtand that Medi…a…ion is Worſhip properly, when I examine my ſelf I m uſt do it by Me…ation, But is God the immediate Object of that Act, as I think he is … Worſhip.
2. What Sir, muſt we Preach as frequently as we muſt Medi…e? and muſt we Preach day and night, and all the day, as we muſt …editate?
3. Becauſe when I Preach to a multitude, ſome, Atheiſts, Erro…s, Hereticks, others very ignorant and weak, doubtful, dead in …, &c. Therefore I muſt labour to Illighten, Convince, Confute, …orm, and divers things muſt ſall in, that I may come to the end …my work [if it be poſſible] and this will coſt ſo convenient time … not to dunt my Auditory, muſt I needs run over theſe Topicks, …en I am in Meditation with my ſelf? poſſibly when I hear a man …each, I underſtand the point, the reaſons &c. as well as himſelf: my … poſſibly ſo convinced of the goodneſs of the thing, that it ſaith, I …d in no need of your Reaſons to convince me, or motives to draw … to conſent; I conſent already: give me the thing ſaith my will, and … it not be the ſame at home in my Meditation? and yet muſt I …ds require of men as much time at home in Meditation as a Miniſter … his Preaching?
Text of Scripture you tell me you will not, [becauſe you cannot] …en me but your Reaſons, and what I pray are thoſe Reaſons you have …en me as ſtrong and clear for one hour or half, every day in meditati…, &c. as the Law of nature you tell me of? Let the Learned Reader …ge.
To conclude this Head you tell me: By all this I conjecture, that you …l be a gentle cenſurer of Miniſters that Preach ſhort and ſeldome: and …rents that are ſhort and ſeldome in inſtructing their family, &c. p. 24. …before this p. 17. thus, If ſhort and ſeldome Preaching to others be all … is any Preachers duty, murmure not that you are ſilenced, but write to …iſters to ſpare the Biſhops the labour and odium and to ſilence themſelves, … their long …nneceſſary Sermons.
I pray, Brother, what do you mean by this? I ſhall return no anſwer but let the Reader judge of it, only as there is another charge of ſomething like ſin, let me clear my ſelf if I can.
Sir, had you but ſo much charity to have ſuſpended your Conjecturalcenſure, till you had enquired any way, of the Pariſh or corner where I Preached, whither in my practiſe [which is the beſt proof of a mans opinion] I was ſuch a ſeldome and ſhort Preacher, I doubt not but you would have met with a loud confutation.
2. I pray whence do you draw this conjecture? I hope from thoſe words but five or ſix lines below the words which you have tranſcribed in the ſame Paragraph. I had been ſpeaking of Meditation when it had attained its end, and if the end be attained, then my words are theſe, If this Meditation for the time be not a quarter of an hour, or half quarter, but often in a day [as thoſe who are plagued with their hearts, are put upon theſe meditations frequently] will not this Meditation anſwer the Scripture meditation, &c.
I pray Mr. Baxter, are often frequent and ſeldom, Synonoma's? did not I expreſly uſe the words, and yet will you conclude me to be a gentle cenſurer [a little ſofter word for a Favourer] of ſeldome Preaching? Sir, I leave it with your own conſcience.
For length or ſhortneſs of Preaching inſtruction of Families, and Prayer, &c. they ought ſo to be performed, as become the Majeſty of God, and may moſt conduce to their end. Ordered with ſuch prudence, that the affections of people, ſervants, children, be not made dull, and diſcour… ged from attending upon ordinances, through tedious and imprudent prolixity: Let the Appetite and affections be kept up. This I am ſure agrees with Scripture, 5 Eccleſ. 2. in the firſt place, then with Reaſon ſolid and ſound. This hath been approved and practiſed, by holy and judicious men, I could name ſome of our own Divines, and among forreign Divines there wants not proof. The Churches of Bohemia, if credence may be given to the Hiſtory of them [and why it ſhould not I know not] had ſo much Goſpel-ſimplicity amongſt their members as is not to be found, but in few Churches. In thoſe Churches the longeſt Sermon on the Sabbath, was not above one hour, with the Ordinance of ſinging joyned to it. It was a Law among them, that long Sermons ſhould be avoided, leſt people ſhould loath their ſpiritual food. So Comenius tells us, Hoc potius legis inſtar eſt, ut concionum prolixitas vitetur ad evita… dum in auditoribus faſtidium in other exerciſes, but half an hour at a time.
The Author of the book, Entituled, Sacrilegious deſertion, of the holy …niſtry rebuked [it may be Mr. Baxter knows the Authors name] pag. …. Exhorts the Non-Conformiſts in ſome Pariſhes to Preach but once a …y, telling them, people cannot hear and digeſt three Sermons in a day …; and in the end of that Paragraph, tells them, it is Preaching well, … more affecteth people, then Preaching Long and Often. I am of the …ne opinion with this worthy Autho…, and wiſh that as Satan ſometimes … play his game, while he puts on ſome Chriſtians [eſpecially young …ginners] to be often at Prayer, thereby to tire them out; ſo that … do not play his game in that ſo often Preaching, in the great City, …d other places, many Hearers at laſt proving no other then Glutted …maliſts: But ſhall I ſay of this Author, what a frien… is he to Seldome …d Short Preaching? that ſpeakes againſt Long and Often Preaching?
I come to the fourth head. 4th. Head Intermixing.The intermixing other matters in the time …formance of the Duty, no more then in Prayer, of this you tell me pag. … you oft mention it.
I pray Sir, how often is once? excepting in the queſtion where I muſt …t it, becauſe you had ſo charged it, p. 153. but elſe I find not that I …k of it above once, and there with juſt complaint againſt my ſelf for … ficklenefs, inconſtancy, of my quickſi…ver thoughts; but I oppoſe … not that I ſee, only in the end of my Paragraph, I ſpake doubtfully, …ther if they did croud in, they were as ſinful, as in Prayer, you ha…g charged your Reader as much againſt them in Meditation, as in Pray…. I annexed my Reaſon, becauſe, Prayer was ſuch Divine worſhip that …deal therein immediately with God: but in meditationwe do not …l alwayes immediately with God. I may have many thoughts of …, when yet I cannot be ſaid to worſhip God in thoſe thoughts, they … immediately terminate in my ſelf, to help me on in my chriſtian …ſe and warfare. Now to my reaſon you give me no anſwer at all. I …w no ſerious Chriſtian, that would careleſly, willingly, admit other …ghts to hinder the end he aimes at in Meditation. But whether the … you bring do prove thoughts crouding in, to be as ſinful as in Pray… for this was the queſtion] I will conſider. Your Text is Eccleſ. 9.10. …ſoever thy hand findeth to do, &c. The ſenſe of the Text muſt firſt be …ed into. Now,
1. Here I find Mr. Cartwright, Mr. Pemble, and Innius as I underſtand … by his Notes on the 7. v. (with him) take this verſe with ſome ver…eceding, to be the language of the Epicure, Mr. Cartw. in his Ana… ſeems to carry it ſmoothly, theſe are men of no ſmall note, and if … then it is nothing to the purpoſe.
2. Quicquid aliquis valet, in ſua habere maus aut manu invenire dicitur. Lorinus in Text.Though they be not the Epicures words, yet the Phraſe, whatſoever thy hand findeth needs explication, for the hand to find a thing, is for a man to have a thing in his power, his hand can graſp it he is able to do it, 'tis in his hand, hence the vulgar render it, quodcun que facere poteſt manus tua, and though the Syriak word ſignifieth invenit, as well as potuit, yet the Tranſlator, render it by potuit. Hence the Calde apply it to giving of Alms: becauſe a Rich mans hand hath wherewithal, he hath the power, add the will. Thus if we compare Texts [the beſt way of interpretation] 25. Levit. 26.28. in both the verſes the word Able as we tranſlate, the Hebrew words are the ſame in this Text. His hand hath found, &c. or, His hand hath not found ſufficiency, that makes him able, thus again. Iudg 9.33. latter end. Do as thy Hand ſhall find, the ſame words, but now are ſpiritual things, the things of eternal concernment, within our graſp? have our hands found them? &c. When I was in the Miniſtry, I had a deſire to have handled the Text, in reference to ſpiritual things, but upon ſerious weighing the Text, I laid by my thoughts: to have very good things ſpoken from a Text, and the Text not the true mother of the children, I did not like it.
3. But make the moſt you can, it will amount to ſeriouſneſs and diligence in Meditation, but it will not prove that by thoughts creeping in are as ſinful as in Prayer: and that is the queſtion.
Now I come to the laſt, your Methodical Meditation, a new notion that I never met with before, and no part of the queſtion.
That there muſt be a ſerious pondring of things in the underſtanding, before we can apply them to our hearts, ſo as to have our hearts wrought up to a ſuitableneſs with the objects we meditate upon, is very true: and if this were all you meant by Methodical meditation, it would be yeilded the act is not Rational without it. But I ſee you have other notions, as your argument from Preaching declares, p. 12. where you tell me, Meditation is a preaching to our ſelves, and therefore look what order is in preaching, the ſame may be in Meditation; and here you run through all the parts of a Sermon, and for this Duty you give me a Text to prove it, 1 Cor. 14. ult, Let all things be done in order, p. 11th.
Sir, I think that is orderly Meditation, and tending to edification, which I have mentioned, and I know no other order. Here I perceive you put in Ability again. But why I pray do you bring a Text to prove a Duty, and tell us what is orderly Preaching, and then when you apply it to Meditation ſay that order may be in Meditation, which is a preaching to our ſelves? I doubt it muſt be, if the Text will prove what you bring it for, and there be no orderly preaching but what you have ſet down. Do Texts which command duty, prove only May bee's? but to the Text, which is but the general concluſion of the 11.12. and 14. Chapters, le…lled againſt the undecency and diſorder among the Corinthians, of which … read in thoſe Chapters. And this is a ſtanding Rule for all Churches, … all Church-Acts, in all Ages, that Order be obſerved. In our interpreing of Scriptures, the ſcope, the circumſtances, and ſeries of the Text, …hat went before and what followes, muſt be the guide for interpreta…. Hilari ſaith true, Intelligentia dictorum, ex cauſis ſumenda eſt di…is, this is very clear to any man that reads the Chapters, but Medi…, was not in the leaſt the ſubject of the Apoſtles diſcourſe before, … Church-affairs.
2. This Order was ſuch as might be ſeen, [as was their diſorder, in … 11. and 14 Chap.] or come under the cognizance of others who be…ed them. Had Paul been preſent bodily in the Church of the Coloſſians … might have ſeen the order. 2 Col. 5. Beholding your order. True, Paul … he was with them in ſpirit beholding their Order, &c. how he could …old their carriage in the exerciſe of Church-diſcipline [ſo I perceive …derſtand this order] 1080, miles with his eyes, Rome being ſo far …ant, as ſome ſay, I know not; but had he been preſent as Epaphras …, and from whom as ſome think he had his relation] he could have … it is Epaphras did. I can ſee Order in an Army in the field, foreign … are vocabulum eſt, & denotat cohortem militum inſtructam, & ordine … lobatam. But can Paul or any man behold the immanent acts of … ſoul [as Meditation is] in another perſon? then he could not ſee …, or diſorder there.
3. This Text admits of no ſuch limitations as Ability and opportunity. …ſo, the ſenſe muſt run thus, Let all things be done in order, if you have A… and opportunity. So that if this Text have any reſpect to Meditation, …ds all, without limitations; will this ſalve the diſorder in Churches, … of Ability? are not Churches bound to order unleſs they have Abi… but you bind none by the Text, but thoſe that have it.
As for the blame you ſeem to lay upon me, p. 15. that I had not read … her writings, in which you had added limitations, &c. Sir, I read a …mat had four times paſſed the Preſs, and you might have corrected … you ſaw cauſe, but I ſee you have not in the 9th. Edition by what you …cribe; and what you tell me out of your other books do as little … it. To read all your books, would coſt me more money, then I can … ſpare to buy them, but much leſs ſhould I find time to read them. …ell the world, that I am but a gentle cenſurer of ſoldome and ſhort Preaching &c. [how truly let the Reader judge] but had you added ſhort writings, I aſſure you, I would not have cenſured you at all, but rather thanked you for them. You tell me p. 16. I ſhould underſtand your writings before I oppoſe them, which it ſeems I did not, becauſe I ſuppoſe that which you wrote of the Common neceſſity of the meditation of Heaven, to be written alſo, to prove or urge the ſame neceſſity of the length or method.
Truly Sir, I am not ſo ſimple but I underſtand what an hour or half hour is, which in the brief ſum of all your diſcourſe, you charge your Reader with. I think you intend as you write.
2. If length be nothing, why am I judged a gentle cenſurer, of ſhort Preaching by you, and repeat ſhortneſs ſo often?
3. Why do your Syllogiſme endeavour to prove, the hour or half hour, [or quarter, which now you put in]? this is all I meddle with, but what the Length or Method is of your diſcourſe, I did not ſo much as think of it, not had the leaſt reſpect to it, therefore I doubt you are miſtaken much in this.
No duty that God requires but the performance of it hath a tendency to our ſalvation. So hath this of Meditation: and if God requires the performance of it, in that manner you have charged, and that as we make conſcience of Prayer dayly, then we muſt endeavour to perform it in every particular, as you have deſcribed it: elſe our hopes of Salvation will be ſhaken.
But how did I invite you to a Review, as your Title ſpeaks, when I never mentioned one letter of your Name, and another hath required as you, an hour or half hour, and that Heaven may well be an Object none deny; this made all that I meet with, wonder to ſee my name put in your Title page.
And now Reverend Sir, [whoſe graces and gifts I do highly honour] I have given you as clearly as I can, an account of thoſe heads, in which our apprehenſions ſeemed to differ; but if that be All which you deſire as to this Meditation, viz. to underſtand and practiſe theſe two Texts Mat. 6.21. Phillip. 3.20. As you tell me, p. 30. I aſſure you I am fully agreed with you: and never ſhall there be one line more written by me in oppoſition to you. I am ſure we are All bound to have our converſation in Heaven, where our treaſure is there will our hearts be, without any limitations to Ability and opportunity, the Duty bind All.
Let me but have a few words to the ſerious, and ſincere Chriſtians, who are much troubled about this Duty, and I have done; what is the reaſon of your trouble, and diſcouragement from this Duty more then any other, is it becauſe you cannot Meditate? are you not miſtaken? Do you not in this Duty, as you do about Prayer, when you hear ano…er pray one hour or two together, fluent in expreſſion, various in mat…, warm in affections, you cannot pray, no not you, when your Prayers may be as acceptable to God as his, though you cannot pray half …hour, is it not the ſame in Meditation? I grant Meditation is not a rock for Hypocrites, no more then ſecret Prayer. I ſpeak of Prayer, indeed: ſuch as call upon God in truth. 145. Pſal. 18. Such ſecret …yer will either beat the mans Luſt out, or his Luſt will beate … ſecret Prayer. So it will be with Meditation, if a man meditates indeed.
But do you not Meditate? as I ſaid in the beginning, I know ſome of you, very diligent in reading the Holy Scriptures, ſo as the word of Chriſt dwells richly in you, Coll. 3.16. I know you to be thoſe who are …ch in heart-ſearching, very fearful of Hypocriſie. I know you to be …y ſerious in attending upon all the Ordinances of God, deſiring and labouring to improve them to your ſpiritual growth; I know you to be my ſavoury, you reliſh the things of Heaven; I know you to be very …der of offending God, I know you to be in a great meaſure crucified to the world. I know you humble, and low before God, ſubmiſſive under his afflicting hand, or very much chiding your own hearts if they …er to grumble, and earneſtly begging for the ſanctified fruit of your …ctions; ask I pray thoſe worthy and holy men, whoſe Sermons and …ks about meditation have ſo troubled you, whether, theſe can be with… Heditation? with honour to thoſe worthy Divines, I ſhould exa… that Sermon, or book very well, what that Doctrine is, that cauſe noble, and ſad the hearts of ſuch as theſe, and make ſure it hath a Divine …p upon it, elſe I ſhould be blame worthy.
Obj. But I cannot fix my thoughts one hour, or half hour, no not a …ter.
Anſw. What then? which Command of God do you break? hath … ſet down hours, or half hours? Let us hear the Text. But though you … fix ſo long, yet,
1. Have you not the ſavour of the thing upon your ſpirit which you … meditating upon, is there not ſome ſuitableneſs left between your …ection and the Object, for the time, though you are but ſhort?
2. Are not your thoughts often in a day upon one or other ſpiritual Obje…t? what though you cannot ſtay long upon one, but going off to another, like the Bee, but ſtill gathring Honey, what then, what will this …gne, want of Grace, obedience to a command? let them name it, that affirm it, it ſeems you are meditating in the law.
3. If there ariſeth a ſuſpition of Hypocriſie, if ſome vile corruption be ſtirring, if fear be up, or love enlarged from apprehenſions of Gods love, then you can fix for longer time, though I will not ſay with no other thoughts intermixed.
4. Prayer is an eaſier Ordinance then fixing the thoughts in meditation to one object: but what if you cannot pray one hour or half an hour at a time every day, what then? you do pray and that ſeriouſly; let them who will blame you for not praying ſo long every day, at one time, prove where God hath bound his people to ſuch length of time every day in Prayer, if not in Prayer why in meditation. Look to thy ſelf, that thou beeſt ſerious in all, labour to attain the end of duties.
5. I obſerve that your converſations are day and night in ſome meaſure becoming your profeſſion [I know you have your infirmities] then certainly you do meditate day and night in the Law of God, elſe I know not how you come to have your converſations ſo ordered, whether you meditate by half quarters, or quarters, or half hours, or two houres, I know not, nor do I regard as to any command that binds you to this or that ſet time or place.
Why then Chriſtian art thou troubled more about this Ordinance then other Ordinances. I know we have cauſe to be troubled, that in every ordinance we come not up to that holineſs the ordinance require, and there I joyn with you.
How perſons that are uniform in their converſations, who except againſt no command or duty, but have reſpect to all the Commandments, 119. Pſal. 6. are ſerious in all other Ordinances, and there not ſo much blamed, come to be ſo tardy, and ſo much blamed in this of meditation, I could not well tell: ſuppoſed that work of grace in their hearts, and that good ſpirit dwelling in them, would carry them on in the practiſe of this Duty, as well as the other, unleſs it were that worthy men did ſtrain this Duty in ſome circumſtances beyond what the word of God hath done. Is there nothing that enables one man to be longer in a Duty, but meerly Grace in the heart of one man more then another; in which though God will ſhew his good pleaſure in giving to one a larger meaſure then another; yet as for Grace, you will ſay, that is alike required of all, and our fault it is if we fall ſhort.
But is there nothing elſe I ſay but Grace? Is there not ſomething that is not properly Grace, but of a more common nature, a common gift, ſtrength and largeneſs of invention, fixedneſs of conſtitution, beſides the preſence of that good ſpirit, who commonly doth give out his aſſiſtance …rding to his former gifts to the creature, whether thoſe gifts be Com… or Special, I leave this to the piouſly learned to judge, there was … blame I hope imputed to him that had but two Talents, and in… … them but to four, not ten, 25. Matth. 22.23. had he that had but …, been diligent, and increaſed but one, I doubt not of acceptance.
Beſides conſider we the ſeveral conditions moſt Chriſtians are under, which are no ſmall hindrances, ſome burdned with cares not eaſy to caſt …f, the husbandman when he carried on that which mend his ground, …wed, Sowed, &c. he is aſſured he hath performed his part right as to …e uſe of fit means to his end. But the Phyſician that hath life in hand, … not ſo ſure that he hath hit the cauſe of a Diſeaſe, and uſed the fitteſt means for his end. So the cares which others may lye under, variety of occaſions, and buſineſſes, not pulled upon themſelves neither by their covetouſneſs, others their Callings caſt them into all ſorts of companies, others great charge of children, low, and forced to hard labour to maintain them; others wofully, unequally yoaked, and children it may …e …s perverſe; others in debt not able to pay; it peirced my heart, when I had been Preaching of Faith, one of my Auditors [who went for a Profeſſor] going from Church, being preſſed with the temptation, burſt …, Faith will pay no debts, ſaid he, I deny not but he was to blame, for …aith hath paid debts. No man can tell what the conditions and temptations of others are, but thoſe who have been under the ſame conditions … temptations every way circumſtantiated. For Gods Rules they muſt … preſſed, let mens conditions or temptations be what they will, but for … Rules which I perceive ſome of our late Reverend Divines, [whoſe …ce I highly honour] have preſſed upon Chriſtians very high for their …yly practiſe, which if I were asked how I proved this were God's …mand, that all theſe Rules, … preſſed, ſhould be dayly practi…, I could not tell; for theſe Rules I have thought with my ſelf, I …d never preſs them or Print them my ſelf, unleſs I had paſſed under theſe conditions and temptations, and experienced, how under theſe …ditions and temptations I could practiſe theſe Rules my ſelf, yet God …y give that in to one under ſuch a condition and temptation, which … denies to another who is truly Gracious.
To conclude. As for the greateſt part of ſincere Chriſtians, this is all … to ſay, while we have bodies that call for Food, Raiment and …ealth: while we have our Callings to be employed in, and it is a mercy … have them, being not able alwayes to be feeding upon ſpiritual Ob…, while here we live among preſent ſenſible things, that our nature … but deſire, while we walk among temptations every where, while we live by Faith on this ſide Viſion, and while we have a body of death yet remaining in us: can they but look to their foundation that it be layed upon the Rock, to their hearts, that they be ſound in Gods Statutes. Can they by Meditation, and all other Ordinances of Chriſt, the good ſpirit bleſſing all unto them, keep up grace in the prevalency: Can they get and maintain the upper hand of fleſh, World and ſelf. Can they walk in the fear of the Lord, dread ſin, and grow in the love of Chriſt; for my part … all not preſs them with a multitude of Rules, which I know they cannot practiſe, nor ſhall I tell them how long they muſt be in Duties, but that they be ſerious, and labour to attain the end of all in Duties, for others to whom God hath given larger abilities and grace, they have the more cauſe to bleſs the Lord, but let them not meaſure all by themſelves.
FINIS.
End of the text · Giles Firmin, Meditations Upon Baxters Review (1672)