Solitude Improved by Divine Meditation, Chapter 9
CHAP. IX. Of the Directions relating to Meditation. Firſt, for ſuch as would begin.
AFter ſome Characters given of a right Meditation, I ſhall next ſpeak of Directions or Rules to be obſerved about it. The Rules muſt be ſuited to the ſeveral ſorts of perſons that will ſet upon this work, or proceed in it with ſucceſs.
1. If it be a perſon who would enter upon this way, being ſenſible of the ſin of hitherto neglecting it, and is now willing to be adviſed how to perform it.
Then conſider, it is no undertaking it, or hope of doing it aright, and holding on with conſtancy, and to the ſpiritual advantages of it, unleſs there be an endeavour after a right principle, a living ſpring within to found and ſtill feed a due performance of this ſpiritual work.
To undertake it without, thou wilt find it too high and hard, arrive at the beſt, at a formal doing, a ſlight and overly doing, and in the end grow weary of it, and caſt it off, and ſo return to it no more.
Therefore thy great intendment, to which thou muſt bend thy ſelf and whole ſoul (which ſhould not, muſt not be given over, until it be effected) is to make ſure of a new heart, this will bring in a new power, a new principle, introduce a bent and inclination of ſpirit, a love unto it, a firm and abiding purpoſe, a rooted reſolution for doing it againſt all difficulty and oppoſition. This will make the duty of Meditation eaſie, and alſo ſweet; by the pleaſure and advantages found in this heavenly way, thou wilt be encouraged to hold on, ſucceſs will encourage thee, that will ſweeten the way to thee, and help to ſtabliſh thee in it.
Though thou canſt not change thy own heart, and make it new, lay in a new principle of Holineſs; but it muſt be God who gives the new heart, Ezek. 36.26, 27. And works the will and the deed of his own good pleaſure, Phil. 2.13. Yet as he calls thee to convert, and in order to thy converting, requires thee to conſider, and bethink thyſelf; ſo is it thy neceſſary and important duty to conſider and ponder deeply and frequently thoſe things, and in that manner & order which are moſt effectual to that end, & which God uſes to ſet home. For by putting thy ſelf into Gods preſcribed way of ſeriouſly and frequently conſidering, thou mayeſt meet with a help, with God helping at laſt, who helps them that ſeek him diligently, and give not over ſtriving.
That relation is remarkable of the bad Son whom his father dying, calls to him, and gets him to make this promiſe, That every day he ſhould for but one quarter of an hour meditate of ſome one thing or other, what he would. Accordingly he every day employs a quarter of an hour, or ſome time in ſerious thinking: But this at laſt moſt happily iſſues in ſerious conſidering his ſinful ſtate, and a real converting to God at laſt.
Thus often it hath come to paſs, when perſons have ſet themſelves to conſider, as God in Scripture exhorts, it hath ended in a true returning; ſo the Prodigal is deſcribed, Luke 15. So Ezek. 18.
If thou art very deſirous more particularly to be here directed what to do to obtain the right principle, and thence the right way of acting this duty and others in the holy and ſpiritual required manner.
I muſt not engage far in ſo large a point, yet if I exceed ſomething, it will, I hope, get pardon. Only I ſhall mention ſome particulars more neceſſary for this ſo weighty a concern.
If really and in good earneſt thou wilt engage, ſtrive to purpoſe for obtaining a ſure principle of performing this or any duty aright, a principle of Grace and Holineſs, a new heart, and a new ſpirit.
1. You muſt go about it with the greateſt ſeriouſneſs that ever thou canſt, and endeavour the firmeſt and ſtrongeſt purpoſe for proſecuting it, till thou haſt attained it. But then thou muſt ſee thy utter inability without Gods lending a hand to help thee in ſo high an undertaking.
It is thou muſt endeavour, but God he muſt draw thee. Joh. 6.44. No man can come to me unleſs the Father draw him. Thou muſt ſtrive for, but God muſt give repentance. 2 Tim. 2.25. If God will give repentance. Jer. 31.18. Turn thou me, and I ſhall be turned. Ezek. 36.26. A new heart will I give you. Yet God muſt ſee us, when he calls for returning, to endeavour, and ſtrive, and wait for his giving, who works the will and the deed of his own good pleaſure.
2. Thou muſt reſolve to ſequeſter thy ſelf at times, at fit ſeaſons from all diverſions, not ſuffering any thing then to interrupt thee: thou muſt ſit alone as Lam. 3.28.
3. Do all thou poſſibly canſt to be awakened out of thy deep ſecurity, ſo long and ſo dangerouſly reſted in. Eph. 5. Awake thou that ſleepeſt, and ſtand up from the dead, &c.
For this thou muſt gather all awakening conſiderations the Scrpitures furniſh thee with, concerning the inconceivable miſery every ſinner is in.
But conſider, things ſpoken in general in Scripture, and not brought and ſet home on thy ſelf in particular, will not work to an awakening. Neither will thy ſaying and acknowledging thy ſinfulneſs and miſery in general, ſerve; Generals humble not, Generals hit not home.
A ſingle Arrow or Bullet will not ſerve againſt a whole flock of fowls, but ſcattering ſhot muſt be uſed.
Take therefore all the warmeſt conſiderations thou canſt, and heap them as coals of fire on thy own head, bring them home to thy own heart, to melt down thy frozen frame of ſinful ſecurity.
Do all thou canſt by the light of the Scripture, and beg, beg moſt earneſtly the light of the Holy Spirit to convince thee of thy extreme miſery. It is he, Joh. 16.9. That convinces of ſin and miſery.
Endeavour to thy utmoſt to rightly found this work by moſt induſtrious ſtriving, to ſee the exceeding ſinfulneſs of ſin, Rom. 7. the abounding evil in it, Rom. 5. And do this by fulleſt poſſible pondering the great tranſcending evil of the leſſer ſins, or ſuch as are comparatively ſmall, and we count not great; ſee it in examples, as Ʋzzas dying by an immediate ſtroke for but touching once the Ark, 1 Chro. 13.10. The Bethſhemites for an only looking but into the Ark; fifty thouſand and ſeventy perſons were ſlain by an hand from Heaven, 1 Sam. 6.19. Adam and all his poſterity with him were undone by his eating of a fruit, becauſe forbidden, which in the nature was no immortal thing, as idolatry, murder, &c. but ſinful, by a peculiar precept of tryal broken. Yea, if Adam, when he was the repreſentative of all, had ſinned the leaſt imaginable ſin in one commiſſion, ſin'd in one ſinful, one vain thought, it had been his own and all his ſucceeding poſterities ruine, nay in the leaſt omiſſion. Though there be many ſorts of ſins, with ſundry meaſures and aggravations, yet there's none ſo ſmall, but is crimen laeſae majeſtatis infinitae, is high Treaſon againſt an infinite Majeſty.
This is a grand intent of God in the whole Bible, and in alſo his punitive Providences, to demonſtrate Gods heart in his diſlike and loathing all ſin, that it might blot out our miſtakes, and reduce us, ſtamp our judgments and hearts with a ſuitable impreſſion, a ſenſe of all ſin, or whatſoever is but near to it.
Therefore among others, that's very remarkable, Num. 6.9, 10, 11. The Nazarite, not only by purpoſely touching a dead body, or coming to it, was unclean: But if any dyed ſuddenly by him, he was to bring his ſin-offering and burnt-offering to make atonement; which was to manifeſt by the Type the purity God requires, and his diſtaſte of any the leaſt likeneſs or nearneſs to any defilement of ſin.
Dwell and dive deep as ever thou canſt, into the abounding ſinfulneſs of every the leaſt ſin.
Thence reaſon and ponder with thy ſelf, what is thy unſpeakable miſery, that art guilty of a whole lifetime ſins, ſuch an innumerable company of ſins, in thoughts, affectings, purpoſings, ſpeakings, doings; in acts, ways, habits, and all thy heart evil that hath ever dwelt in thee.
And if thou wilt overlook them, and not conſider them, thou ſhalt be judged one day for them all. To methodize this grand Inquiry and Soul-ſearch, and to have the kindly iſſue in a due awakening, ſtrive to avoid all confuſion of thoughts, and to do it diſtinctly, and in the beſt affecting manner thou canſt.
Rules of Art are not here neceſſary to be uſed, but the way of thy beſt skill, by Gods aſſiſting, thou canſt take to ſet an edge, and give more efficacy to this undertaking; thou mayſt ſingle out firſt that ſin or luſt which dares and pinches thy ſpirit moſt; touch firſt where thou art tendereſt and ſoreſt; on that which items thee moſt, flaſhes fulleſt, like Lightning in thy face, makes thy heart ofteneſt ake.
It's the counſel of ſome great Divines, to pitch upon ſome groſs ſin firſt; ſeek eaſe firſt where thou art diſquieted moſt, or that is likely to give the firſt blow. The Scriptures ſet ſinners to conſider their doings, eſpecially their ways, which are continued doings. Theſe ſhould more humble than meer particular acts; but both acts and ways ſhould be viewed, as they can be recalled and brought to mind, and then put all into the ſcale to make down weight, and contribute to fuller awaking.
But above all ſinning any, or divers ſins, into ways, and then walking theſe ways into wonts, thoſe worſt defilings and ſoul-enſlavings of curſed habits; ſuch as habits of ſenſualneſs and intemperance, habitual covetouſneſs and worldlineſs, habitual pride and preſumption, ſelf-exalting, ſelf-ſeeking, habitual vanity of thinkings, and ſuch like. Theſe great chains thou art bound with and enſlaved by, Tit. 3.3. Serving divers luſts: Luſts ſerved are ſins formed into habits.
Theſe old rooted ſoul-diſeaſes, theſe heart-gangrenes ſhould well be eyed, and much awaken thee.
O it's ſad to find thy ſelf going to Hell in a cuſtom and by a habit, binding thee and haling thee thither.
To all, as higheſt aggravations, add the conſideration of that ſin of thy Nature, that emptineſs and deprivation of all ſpiritual life, power, image of God and his glory, conjunction and communion with God and all happineſs; with curſed inclinedneſs to all the ſin in kinds and aggravations, that the whole World, Hell, and all, ever acted, or can act for ever.
And that blackeſt piece of Hell dropt into thy heart, the worſt, very worſt thing in Satans heart, that enmity and borrid repugnancy, croſſneſs and contrariety to all the extenſiveneſs and dimenſions of whatſoever is good, is holy and righteous; yea that higheſt monſtroſity and tranſcendency of impiety; enmity to that God that gave at firſt, and ever keeps up thy being; and which is the height of that height, the utmoſt venom Hell could hatch, and heart can breed, that horrid enmity to the very Being of God himſelf. Before Grace, no guilty ſinner but wiſhes God were not, and if he could, would dethrone and deſtroy God utterly. And above all yet intimated, take in the ſuperabounding ſins againſt the Goſpel, neglectings and refuſings of the only remedy and relief of an undone ſoul, which is the greateſt poſſible ſoul-wronging: Prov. 8.36. wiſdom affirms it, Sinning againſt me, ſaith Wiſdom, he wrongs his own ſoul. All ſin wrongs; but the meaning is more: he wrongs with the greateſt poſſible wrong, the higheſt can be done, to refuſe Chriſts Salvation. And which is yet far exceeding all ſelf-wronging, there ſin ſo touches the very apple of God eye, ſtrikes ſo provokingly at his very heart, and daſhes down his moſt darling deſign, the utmoſt and higheſt that he ever went, or will go; the higheſt exalting of the riches of infinite free Love and free Grace.
I have heard by a good Hand, that one of the Dukes of Muſcovy, while he ſtood talking with a poor Peaſant of the Country, pitcht a Spear he held in his hand, upon the poor mans naked foot, there digging with the point of the Spear into it, and the ſlave (for ſo they are generally) durſt not complain.
O! Goſpel-ſins dig not into the foot, or hand, or eye of a God (if I may ſo ſpeak) but into his heart, and the very top and crown of it. Every ſin againſt the Goſpel, kicks ſo at the very bowels of God, ſo diſhonours him in that his tendereſt, upper intereſt, as nothing can higher offend, and therefore not expoſe to deeper danger.
For farther help, take the Book of Conſcience, thy Souls Regiſter, and God Remembrancer. Look over all the black Items there on the File, that it will certainly one day produce, and ſet before thy face.
For yet ſurer aſſiſtance, take the perfect Rule and Glaſs of the Law and Word of Chriſt, therewith duely comparing thy life and frame of heart, that by the Laws coming, ſin may the more abound.
O but the Law, not only diſcovers guilt, but denounces a moſt dreadful curſe. Gal. 3.10. Curſed be every one that continues not in all things written in the Law, to do them. And as the Law, ſo the Goſpel curſes with a more dreadful curſe for not obeying it, in true coming to Chriſt by Faith. O what a curſe muſt this then be, to be accurſed firſt for original corruption in all the helliſh wickedneſs of it: And then to he curſed for all thy innumerable actual trangreſſions. Accurſed for the firſt act of ſinning. Accurſed for the next act. And for every new ſin to have a new ſentence, be under a new curſe. For every, every evil thought, every evil affection, purpoſe, word, work, every commiſſion, every omiſſion, every day, for all the ſins of it, to be accurſed, from the beginning to the end of it. Really by the curſe, to be ſeparated to evil, bound over to death eternal in Hell. How ſhould this ſtartle and awaken thee?
O but there's yet that is more dreadful, to be continually for ſin, under the hot diſpleaſure and abiding wrath of a God. Pſal. 7.11. God is angry with the wicked every day. Joh. 3.36. He that believeth not, the wrath of God abideth on him. This God, ſo angry for ſin, how infinitely able is he to take revenge, and how reſolved is he, unleſs thou turn to him? O what is that death eternal, that Hell provided to puniſh ſinners!
How frail is thy life, by which thou art kept from falling into the Lake of fire and brimſtone?
How certain is thy death, and how uncertain is thy dying time? It may come in a moment, and then thou art caſt upon eternal ruine.
Conſider, thy ſins, after commiſſion, grow not leſs, wear not out, are not leſs dangerous. Sin is the ſame for ſubſtance, though thy ſenſe of them be leſs; we greatly deceive our ſelves herein, as if ſin, the longer after commiſſion, were leſs; but the guilt of ſin is the ſame, the defilement the ſame, the curſe againſt them is in the ſame force, the wrath, diſpleaſure, and reſolution of God to revenge them, full out the very ſame, and Gods remembrance of them is ever the ſame. Hoſ. 7.2. I remember all their wickedneſs; and how is that? They are before my face. If they are not before thy face, as God can ſet them, yet they are before his face, Pſal. 50.21.51.9. that is, ſeen and remembred as a thing ſet full in a mans eye, and his eye full on them.
I have been too bold in thus enlarging. O 'tis hard to awake from the deep ſleep of ſin. But this muſt be endeavoured all thou canſt, and God he is to be entreated to help and do this for thee. There muſt be an awakening by conviction really and undeniably, ſeeing and acknowledging thy moſt woful condition.
Conviction in the underſtanding muſt end in contrition, and a working down to the affections: In a fourfold affection, anſwering a fourfold diſtemper. 1. Upon Fear. 2. Sorrow. 3. Deſpair. 4. Deſire and care to be eaſed.
1. To tame preſumptuous boldneſs and confidence in thy coming to fear, that for all thy ſin and danger feared not. As it is ſaid in that particular caſe, Jer. 36.24. Though ſo great ſinners, and ſo ſeverely threatned, yet were they not afraid, but burnt the Roll. To ſay we have ſinned is not enough, there muſt be real pungent fear, Acts 2.37. pricked at the heart on ſight of the ſin of killing Chriſt, a real and deep fear, to a wounding, piercing the heart and thick skin of ſecurity, hindering the feeling of a woful ſtate, coming to be as really ſenſible as thou doſt in aſſured and great danger, Act. 16.29. the Jaylor came trembling. God by his Spirit, the ſpirit of bondage, works this fear, Rom. 8.15.
2. There muſt be a daſhing the uſually carnal jollity and mirth. Jam. 4.9. Let your laughter be turned into mourning, and joy into heavineſs: this all the Scripture calls for. A man condemned to dye a cruel death, if perſwaded he muſt dye, will not laugh and be merry, but mourn.
That mirth uſed at other times, is not to be uſed now.
3. To daſh the deceiving, uſual, carnal hopes which are the houſe built upon the ſand. Hopes of ſalvation on no true bottom, but fond phanſie, meer imagination. There muſt be deſpair as to all worthineſs and ability in a mans ſelf, or any creature, or in God and Chriſt hoped, as many do, in a falſe way, Deut. 29. Pſal. 50. Acts 2.37. What ſhall we do! implies, as I take it, (beſide other things) deſpair of what formerly they hoped and truſted on.
4. To curb and cure careleſneſs and a not deſiring any other condition than their preſent: or an only cold, as it is in many, and a fluctuating deſire; there muſt an edge be ſet upon deſire, an earneſt great deſire to be eaſed of the trouble and burden of ſin and Gods wrath, Acts 16.29. What ſhall I do? and Acts 2.37. What ſhall we do? implies an earneſt deſire to be eaſed. And accordingly there muſt be an applying thy ſelf to all the ways thou knoweſt, and going to others that can adviſe thee. Praying eſpecially oft, and as earneſtly as thou canſt. Confeſſing and bewailing greatly thy preſent condition. Upon being truly awakened, and thence made really ſenſible of thy ſo woful ſtate, weary and heavy laden. After the firſt diſpoſitive Meditation, and the impreſſions made on thy heart through the Lords help, then a ſecond Meditation muſt next be mightily intended, and diligently followed, Meditation on the means and manner of uſing them, for getting out of thy ſo ſad eſtate, and coming to a ſafe and happy. As he, Acts 16. What ſhall I do to be ſaved?
Here muſt be laid at the bottom of this work that ſo neceſſary conſideration, That none can help himſelf, and attain the mercy of a God in a meritorious Saviour, unleſs God the Father by his Holy Spirit, the mighty Applyer of Chriſts Redemption, draw efficaciouſly the weary ſinner to the ſoul-eaſing Saviour, works faith to come, and reſts on an all-ſufficient Chriſt.
The firſt ſtep in this great ſoul-concern, muſt be labouring to divert the eye from a total or too much viewing of ſin and Gods wrath, and earneſtly endeavour to be duely deeply poſſeſt of the infinite mercy, love, riches of free favour in Chriſt, in whom he is placable, and infinitely willing to ſhew mercy.
1. Willing, in that he hath, in his abounding wiſdom and prudence, contrived the way of Reconciliation in Chriſt, Eph. 1.
2. Willing in infinite love and riches of grace, he appointed his own only Son, anointed him with all fulneſs of grace, ſending him, and cauſing him to work and procure Redemption perfectly in all reſpects, and then in making the moſt free, imaginable, and poſſible proffer and tender of Salvation in Chriſt.
A diſcovery and tender in the exceeding great and precious promiſes, promiſes that are as ſo many ſtrong yernings and loud ſoundings of the bowels of a God to ſinners; promiſes moſt firmly fixt, as being all the ingroſt particulars, and the golden clauſes of the Covenant of Grace, ſigned and ſealed with the moſt precious blood of Chriſt, and therefore ordered, and in all things moſt ſure.
The Promiſes and Covenant, are by moſt highly demonſtrating (that hardly to be believed and truſted to, by once awakened ſinners) that free rich love of God in Chriſt. by demonſtration of it, the intendment is ſirſt, to found and breed faith in weary heavy laden ſinners, and after to build it up and perfect it.
Meditation ſhould firſt fix upon the promiſes of free juſtification and pardon of ſin; and as humbling ariſes not from a confuſed general apprehenſion of fin, or many ſins, but diſtinct particular viewings of particular evils: ſo comfortings and coming to relief, muſt be by ſingling out and pondering the promiſes of mercy in particular. As a drowning man that ſcapes by a taking hold on a particular thing, hand, or cord.
But the thing, the greateſt and higheſt for breeding and founding juſtifying faith, is firſt pondering the infinitely all-amazing and adored free love of God the Father, Joh. 3.10. 1 Joh. 3.1.
1. This is that ſo rich Mine, out of which the moſt precious Corner-ſtone Chriſt himſelf was taken.
2. For principally glorifving this riches of free grace, the Earth for a Stage was ſet up to begin the diſcovery and revelation of it.
3. The great Aſſize of the great day of Judgment is chiefly appointed for higher manifeſtation of it.
4. And the higheſt Heaven, with the ſtate of Glory there, is purpoſely founded and conferred on the Saints, for the higheſt demonſtration chiefly of free ſaving grace; not Angels glorification, but redeemed Saints glorifying, is for free ſaving graces greateſt glorifying, and higheſt exalting.
Dwell here, till largeſt apprehenſions and higheſt admirations ſwallow up and drown all thy fears, doubts, and diſcouragements, raiſing thy ſpirit up to hope, truſt, and conſolation.
But this ſo infinitely free love of the Father, muſt be connected with moſt wiſhly viewing and moſt earneſt pondering the higheſt proof and evidence of it, in that greateſt poſſible gift, Gods own Son, God in our Nature. Joh. 3.16. God ſo loved the world, that he gave his only begotten Son, that, &c. Here after all thy black and ſad thoughts and diſquiets, is the richeſt, ſtrongeſt, and ſureſt Cordial for a fainting heart. A Chriſt in whom all fulneſs of wiſdom, righteouſneſs, ſanctification, and redemption dwell; That out of his own infinite love, became man, was in the form of a ſervant, performed the whole Law, pacified the wrath of God, purchaſed perfect and eternal life, by laying down his life a ranſom. 1. A Chriſt freely offered by God the Father, Iſa. 55. Come and buy without money. 2. Freely offering himſelf, Joh. 7.37. If any man thirſt, let him come to me and drink. 3. Freely offered, and to be taken as the Bride and the Spirit ſay, Come and drink of the water of life freely, Rev. 22.17. This free grace muſt be applied by the promiſes of grace and pardon more eſpecially and firſt. Chriſt is not offered by God the Father, and the Lord Chriſt offers not himſelf, nor the Holy Spirit offers not, neither draws to Chriſt, but on the ground of the promiſe of forgiveneſs and ſalvation. Nor can it be taken by man, as a learned Divine expreſſes it, but mediante promiſſione.
The promiſes particularly muſt be pondered duely, often and often.
Ponder 1. The goodneſs of them, they are good, ſweet indeed to a needy thirſty ſpirit.
Ponder 2. The ſureneſs and firmneſs, by a God that cannot lye, Tit. 1. All yea and Amen in Chriſt, 2 Cor. 1.
Pvnder 3. The freeneſs of them. Nothing ſo free as they that come only from a God, only for his own Name ſake.
Ponder 4. The ſeal of them, in the rare and abundant examples recorded for encouragement of ſinners of all ſorts, received to mercy. So 1 Tim. 1.16. I, ſaith the Apoſtle, was received for a pattern to them that hereafter ſhould believe to eternal life.
The promiſes muſt be pondered, prayed often over, as thoſe which are for the wounded, weary, and heavy laden, to breed faith; not only to feed it, but found, and feed it alſo; to begin, and to build it up. Never leave pondering the promiſes, Gods love, and Chriſts fulneſs offered in them, until pondering comes to hope, hope to thirſting, thirſting to higheſt prizing, prizing to ſelling all, and buying the Pearl, till thou comeſt to renouncing thy own righteouſneſs, thou caſts thy ſelf upon God in Chriſt, by the promiſe firſt reſted on, promiſe leading to Chriſt firſt, and to God by Chriſt; and not only Chriſt for juſtification as thy Prieſt that purges guilt, and makes atonement, but as thy Prophet and King for light and holineſs, for a new heart, a new principle, a new wiſdom and power, a quickning power, from Union and Communion with Chriſt, Rom. 6. by the inhabitation and operation of his Spirit; by faith, that hand that receives all from Chriſt; when by faith thou art juſtified and ſanctified, and receiveſt by influence from Chriſt a living principle. Now thy heart is put upon the right hinge, for rightly performing holy duties, praying, reading, hearing the Word: And now thou canſt meditate aright, in a holy and happy manner, with wiſdom and ſome skill, choice of will, complacency, and conſtancy. And now Meditation will proſper in thy hand. Now as Davids bleſſed man, thy delight will be in the Law of God, and in that Law thou wilt meditate day and night. I have been longer herein by much, then was my intendment; come we to the next Directions.