The Spiritual Chemist, Meditations · Meditation 1 – Meditation 11
Meditation I. Ʋpon a mote in the Eye.
OF what a ſtrange temper is the Eye, which a ſmal mote can ſo extreamly trouble, and a wide world cannot ſatisfie? and what a ſtrange vanity is the world, a ſingle duſt of which is more powerfull to afflict and torment, then an entire confluence of all its pleaſures can be to give eaſe, or to delight? For were the globe of the whole earth turned into a delicious Paradiſe, that the eye might behold nothing but a perpetual ſpring of beauty, and that every ſenſe might be continually feaſted with the choiceſt objects that ſuch a Garden could produce; yet alaſs a corn of its ſand, an atome of its duſt put or lodged accidentally in the eye, would create ſuch violent ſhootings, ſuch keen prickings and burnings, as would foon force a man to ſend forth complaints that his anguiſh is far above his pleaſure, and that he had much rather forgoe the one, then undergoe conſtantly the other. Oh! what a weak and empty bubble is all worldly happineſs, which breaks and vaniſheth into nothing, by the power of a ſmall duſt? and what a matchleſs difference is there between heavenly and earthly comforts, when a drop of the one can ſweeten a briny ſea of ſorrow, and a world of the other cannot aſſwage the anguiſh which ariſeth from a ſingle mo…e? Lord therefore let not me be among the number of thoſe that receive their good things in this life, I ask only a pittance for my paſſage, but not an abundance for my portion in them; yea though thou ſhouldſt give me no Kid to make merry with, yet will I not murmur at thy bounty to Prodigals, if thou wilt ſay Son, all that is laid up is thine, though thou haſt little or nothing of what is laid out; but I will pray, Turn Lord mine eyes from beholding, and my heart from affecting earthly vanities, and fix all my deſires upon heaven, that I may look and long for it, in which there is nothing that can offend; but every thing that will delight and ſatisfie to Eternity.
Meditation II. Ʋpon a piece of Battered Plate.
IT is methinks a meet Emblem of a ſuffering Saint, who by afflicting ſtrokes may loſe ſomewhat of his accidental beauty; but nothing of his real worth. In the Plate the faſhion is only marred; but the ſubſtance is neither diminiſhed or embaſed. If you bring it to the Scale, it weighs as much as it did; if you try by the Touchſtone, it is as good Silver as it was. And is it not thu… with a S…in… when bruiſed and broken with many ſore preſſures? His luſtre and repute with men m…y be p…eu…iced and e…lipſed by them, but not his perſon or his w…rth with God; if he be weighed in his unerring Ballance, he will not be found the lighte…; if ex…mined by …his Teſt, he will no… be eſteemed the leſs precious. It is no… the Croſs that makes vil… but Sin; not the paſſive evils which we ſuffer, but the active evils which we do. The one m…y render us unamiable to men, but the other makes us unholy before God; The one raſe the Casket, and the other makes a flow in the Jewel. H…ppy and wiſe therefore is that man who maketh Moſes his choice to be his pattern in chuſing Affliction rather th…n Sin; eſteeming it better to be an oppreſſed Hebrew that builds the Houſes and Pallaces of Brick, than an uncircumciſed Egyptian to dwell in them, for when he is tried he ſhall receive the Crown of life which the Lord hath promiſed to them that love him.
Meditation III. Ʋpon the Galaxia or milky-way.
THe milkie way, according to Ariſtotle, is a ſhine or Brightneſs cauſed by the joynt raies of a multitude of imperceptible Stars, and not a Meteor; But it is not my purpoſe ſo much to find out, or determine what it is, as to meditate a little upon the place where i… is, The Milkie way is in Heaven, the true Canaan and Land of Promiſe, in which Rivers of pleaſure and ſweetneſs do everlaſtingly overflow; and while we are abſent from it, we are like Iſrael in the Deſart, apt to complain of dayly wants, and to be diſcouraged with various fears. How greatly therefore is it becoming us who profeſs to ſeek ſuch a Country to long earneſtly after it in our deſires, and to travel towards it in patience; not fearing the difficulty of the way, but animating our ſelves with the perfection of the end, in which reſt and glory, which are here divided, ſhall both mee…, and for ever dwell together? If Mare rubrum, the Red Sea of Affliction, be the paſſage; Via lactea, the milkie way of life, and bliſſe will be the end. And is it nor better to wade through a Sea of bloud to a Throne of glory, than to glide along the ſmooth ſtream of pleaſure unto an Abyſſe of endleſs miſery? A good end gives an amiableneſs to the means, though never ſo unpleaſing; The bitter Potion which brings health is gladly taken down by the Patient: But Poyſon in a golden Cup, when made as pleaſing as Art and Skill can temper it, can never be welcome to any who underſtand the ſweetneſs of life, or dread the terrour of death. The way is good (ſaith Chryſoſtome) if i… be to a Feaſt, though through a blind Lane; if to an Execution not good, though through the faireſt Street of the City; himſelf was bidden to a Marriage Dinner, and was to go through divers Lanes and Allies, croſſing the high ſtreet he met with one led thorow it to be Executed, he told his Auditors, Non qua, ſed quo, not the way, but the term whither it led, was to be thought upon. Lord then let not me be anxious what the path is that I tread, whether it be plain or thorny, pleaſant or difficult, bloudy or milky, ſo it lead to thee, who art Alpha and Omega, the beginning and the ending of bleſſedneſs, but to walk chearfully in it till I come to thee my everlaſting reſt.
Meditation IV. VponUpon a Picture and a Statue.
IN what a differing manner is the Image and repreſentation of the ſame Perſon brought into theſe two pieces of Art? In the one it is effected by the ſoft and ſilent touches of the Penfill, which happily convey likeneſs and beauty together: In the other it is formed by the rough and loud ſtroakes of the hammer, and by the deep cuttings and Sculptures of Inſtruments of Steel: In as ſtrange and far differing way is the heavenly Image of God formed in the ſouls of new Converts, when firſt made partakers of the Divine Nature. In ſome God Paints (as I may ſo ſpeak) his own Likeneſs by a ſtill and calm delineation of it upon the Table of their hearts: In others he Carves it by afflicting them with a great meaſure of terrours, and wounding their ſouls with a thorough ſenſe both of the guilt and defilement of Sin. But in this diverſity of working, God is no way neceſſitated, or limited by the diſpoſition and temper of the matter, as other Agents are; but is freely guided by the Counſel of his own will, which is the ſole rule and meaſure of all his Actions towards the Creature, as his Word is of theirs towards him. Lord therefore do with me what thou pleaſeſt; Let me be but thine, and I will not preſcribe thy Wiſdom the way to make me thine; bruiſe, breake, wound, yea, Kill, Lord, ſo that I may be made alive again by thy power, and bear thy holy Image, according to which I was firſt made, and to which by thy grace and might only I c…n be reſtored.
Meditation V. VponUpon a Graff.
IT was an ancient Saying of the R…bbins, Lumen ſoepernum nunquam deſcendit ſine indumento, that Divine Light doth never deſcend without ſome Cloathing: While we are vailed with Mortality Truth muſt vail it ſelf too, that it may the better ſute our capacity, for in this our imperfect Eſtate, its native Luſtre is too exceſſive for our weak eyes, and its ſpiritual being too refined for our narrow underſtandings, which …o imbibe and take in their objects by the mediation of the ſences with which they have contracted an entire league and amity. Obſervable therefore it is, that in Scripture the higheſt and moſt divine Myſteries of the Goſpel are imbodied in the terrene Expreſſions of Me…aphors, Similitudes, Allegories, and ſo repreſented to our view. Thus the efficacy and ſecreſie of the New Birth is ſet forth by the winds blowing when and where it liſteth; The Reſurrection of the body by Corn ſown, which is not quickned except it dye: The Glory of Heaven by a Marriage Feaſt: And among others, our Myſtical Union with Chriſt by the Inſition of a Graff into a forrain ſtock, which aptly ſhews forth the entire de…endance we have upon Chriſt, without whom we can do nothing, and how alſo we that are at a diſtance from him, are truly made one with him. But yet methinks it is matter both of delight and wonderment, to ſee how much the ſpiritual implantation out-goes the natural. In the natural, ſweet Graffs are adviſed to be ſet in ſowre Stocks; for though it be proper to the Stock to be vehiculum alimenti, the conveyance of the nouriſhment, yet virtus temperamenti, the quality of the Juyce comes from the Graff, and not from the Stock. But in the ſpiritual it is quite otherwiſe, the Graff is vile and worthleſs, but the Root to which it is united is precious. The Scion of a Crab is put into a tree of life, the wild Olive, into the true Olive, and is thereby ſo changed as that it can no more degenerate into what it was, but ſhall for ever abide what the Almighty power of grace hath made it to be, a branch of righteouſneſs bringing forth the fruits of new obedience to the glory of him who hath made this bleſſed Change.
Meditation VI. VponUpon a Glaſs witbout a foot.
THat which chiefly renders this Glaſs of little or no eſteem is not the Brittleneſs of it, which is common to every Glaſs, but an unaptneſs for uſe and ſervice through a particular defect, in regard it hath only a capacity to receive what is put into it, and no ability to retain it unleſs ſome hand, or other forrain aide ſupply the place of a natural foot. In the hand it is uſeful to convey drink to the thirſty, or a Cordial to the Patient; but as ſoon as it is out of the hand through meer weakneſs it falls and ſpills the liquor, if not ruine it ſelf. O how lively doth this imperfect Glaſs reſemble the beſt Condition of Believers on this ſide he…ven, who in themſelves are not only brit…le, and ſo apt to be irrecoverably broken; but are alſo totally unable to retain either grace or comfort with which Chriſt is pleaſed to fill them, unleſs he bear and hold them alwaies in his hand? And O how great is the care and love of Chriſt, to preſerve ſuch Frail Creatures to life, and to honour ſuch weak Inſtruments in his conſtant ſervice? Who can think upon this goodneſs of Chriſt, and not be tranſported with Raptures and Ecſtaſies in the deep admiration of it? Who can believe that ſure Salvation that is in him, out of whoſe hand no man can pluck us, and not paſſionately deſire it? Is it not better with us, than it was with us in Adam, who had Feet to ſtand upright, but no Hand which might preſerve him from falling? Freewill hath made many Servants, but hath it ever made one Son? Are not all that are ſaved Children of grace? Let others then magnifie Natures Power, and like ſick men talk confidently of walking, when upon trial they cannot ſtand: I ſhall alwaies deſire to have a due ſenſe of my own emptineſs and weakneſs, and to make this my dayly prayer, that Chriſt would alwaies fill me with his grace, hold me by his hand, and uſe me ever in his ſervice.
Meditation VII. Ʋpon the ſight of a Lilly and a Violet.
THeſe two Flowers brought to my Mind a ſaying of Hierom to this effect, That it is better, and more honourable to be a Lilly then a Violet: Which, when ſtripped of its Metaphorical Clothing comes to thus much, That, to be alwayes pure is more commendable, then to bear the bluſh of a Sin: Spotleſs Innocency doth far exceed the greateſt Penitency. A Truth queſtionleſs it is beyond Controverſie, and no way needing the aid of the School to determine, that Innocens eſt praeſtantior poenitente; The Innocent is more worthy then any Penitent. Innocency being the onelyonly Robe of Glory, with which Man was covered when firſt Created; and of which, had he not diveſted himſelf, he had never experienced Shame, or Sorrow; they both being Paſsions that had their entrance into the World with Sin, and ſhall in the ſame Moment with it Die and Expire. But yet next to this Virgin Purity from Sin, The moſt deſirable thing is true and unfeigned Penitency for Sin; Which, though it cannot reſtore a Man to his Primitive State; Time Loſt, and Innocency, being two irrecoverable things; yet it will (through Gods Ordination) abundantly capacitate him for Mercy and Pardon. When Ephraim Smote upon the Thigh, and was aſhamed, becauſe he bare the reproach of his Youth, how earneſtly did God remember him: Is Ephraim my dear Son? When the Prodigall returns a Penitent, how affectionately doth his Father embrace him, and falling upon his Neck kiſs him? how doth he cut off, and prevent a part of his Confeſſion, which he was purpoſed with himſelf to have made, by his ſpeedy calling for the Ring, the Robe, the Shooes, to adorn him, and the fatted Calf to Feaſt him? O bleſſed Lord! how willingly would I therefore (who have nothing of the unſpotted purity of the Lilly) partake plentifully of the Tincture of the Violet? how fain would I, who have had a Forehead to commit Sin before thee, have a Face to bluſh for Sin done againſt thee? my Sins are as the ſand of the Sea for number, O that my Teares were as the Water of the Sea for abund…nce. But who, Lord, can make me of a Proud and unhallowed Sinner, a real and Broken Convert but thy ſelf? That Grace, by which mine whole Man muſt be moulded to a Penitential Frame, is altogether thine: heart, hand, eyes, tongue, cannot in the leaſt move without thee: they are lifeleſs Members till thou quicken them; yea Rebellious till thou ſubdue them: do thou therefore by a powerful Energy fit every part for its proper Duty; let my hand ſmite the Breaſt, as the fountain and root from whence all mine Iniquities do ſpring; let my tongue confeſs them, mine eye mourn for them, my face bluſh, and my heart bleed for them: then ſhall I unfeignedly ſay, and acknowledge, My ruin is from my ſelf, but in thee is my help O Lord.
Meditation VIII. Ʋpon a Crum going the wrong way.
VVHat more mean and contemptible thing can there be then a ſingle Crum, either in regard of its doing the leaſt hur…, or effecting the leaſt good; and yet, like the Tongue, which S…. James ſaith, is a little Member, ex…ollit ſeſe, it bo…ſteth great Matters: in the Mouth (it is true) it hath ſcarce ſubſtance enough to be felt; but, in the Throat, it is ſuch as can hardly be endured. If it deſcend into the S…omach, it can contri…ute nothing to the ſupport of Life; but, if it miſs the due paſſage to it, how often doth it threaten Death? and ſometimes alſo effect it: O, how frail and mutable is the Life of Man; which is not only Jeopar…ed by I…ſtruments of War and Slaughter, which are made to deſtroy, but by an Hair, a Raiſin-Stone, a Feather, a Crum, and a thouſand ſuch inconſiderable things, which have a power to extinguiſh Life, but none to preſerve it? How neceſſary then is it to get Grace into the Heart, when the Life that we have hangs thus continually in ſuſpence before us? and, how circumſpect ſhould we be of ſmall ſins, which create as great dangers to the Soul, as the other things can to the Body? They that live in the Pale of the Church periſh more by ſilent and Whiſpering Sins, then by Crying and Loud Sins, in which, though there be leſs Infamie, there is ofttimes the grea…er danger, in regard they are moſt e…ſily f…llen into, and moſt hardly repented of; like knots in fine Silk, which are ſooner made then in a Cord or Cable, but with far more difficulty are unlooſed again. Let us therefore (who often ſay that' a M…n may live of a little) think alſo of how much leſs a Man may Die, and miſcarry, not in his Body only but in his Soul alſo.
Meditation IX. Ʋpon two Lights in a Room.
WHat an Amicable, as well as Amiable thing is Light? for, theſe two Tapers which enlighten the ſame Room, do not ſhine with a Divided, or with a Confounded, but with an Ʋnited Light, as the Opticks do clearly demonſtrate by the diſtinct ſhadowes which they caſt: and yet the Eye which is benefitted by both of them, to a more full and perfect diſcerning of its objects, cannot difference the raies and ſtrictures that flow from them, or aſſigne, which is the Light that comes from the one, or from the other. Such I have ſometimes thought is the Harmony between the Natural Light of Gifts, and the Supernatural of Grace, meeting in the ſame Perſon; though they be both differing in the Original, yet in the Subject, in which they are ſeated, they ſhine not with a Divided, or a Confounded, but with an United Light: and, in their Efflux and Emanation ſo conſpire, as that they greatly better him in whom they are conjoyned, and caſt a mutual luſtre alſo upon each other: One being as the Gold which adornes the Temple, and the other as the Temple which ſanctifies the Gold. Let no Man therefore deſpiſe the Light of Gifts, as needleſs to the Perfection of a Chriſtian; nor yet ſo magnifie it as to be injurious to the Light of Grace, no more then he would put out one of his Eyes as uſeleſs, becauſe when he winks with the one, he can ſee as well with the other: there may be a reaſon ſometimes to ſhut one Eye, but there can be none at any time for to extinguiſh it.
Meditation X. Ʋpon Building after Fires.
IT is the ſaying of Florus the Hiſtorian concerning that fatal Fire of Corinth, in which all its Edifices were conſumed into Aſhes, and its Statues of Braſs, Silver and Gold melted into one common Maſſe: Aeris notam pretioſiorem fecit ipſa opule…tiſsimae urbis Injuria; That the Vaſtation of that wealthy City was an occaſion to make the Mettal of it to be highly eſteemed in after Ages. The like may be ſaid concerning many Buildings, that the Flames which have turned them into deſolate ruines, have occaſioned a following beauty and ſtatelineſs in the ſecond Fabricks, far above what the firſt ever had. How oft have we ſeen by ſuch accidents the dimenſions of Buildings inlarged, the Formes and Models of them much bettered, the whole with much more Art and Coſt Enriched, ſo as to fill the beholders with delight and wonder? Can man thus improve diſadvantages, and make Burnings and indigeſted heapes to ſerve as a Foile to his Art and Skill? can he effect a kind of Reſurrection, and New-Birth to what was once deſtroyed? what then can God do, whoſe power is perfected in we…kneſs, and like the Sun ſhines brighteſt when invironed with the blackeſt Clouds of difficulties? Surely he can, yea, and undoubtedly will give a being to the Bodies of his M…rtyrs, which the Fire hath conſumed into Aſhes, and the Wind hath ſcattered into diſtances. He will awake his Saints, who have made (for Age) their Beds in the Grave, and have filled their Mouthes with the Gravel and Slime of the Pit: He will call for his redeemed ones f…om out of the deep Se…, and from the Mawes of Fiſhes that have devoured them, and give to every one of them, not only the ſame Specifical, but the ſame Numerical Body, changed in its Properties, but not in its Eſſence, Chrified with Angelical Perfections, but no… Tr…nſubſtantiated from a Corporeal to a Spiritual ſubſtance: Is not all this done already in Chriſt? our Nature in his Body is Spiritualized, to tell us, that for poſſibility it may be, and for certainty it ſhall be ſo in us. He is our Brother, therefore we may be like him; and he is our Head, therefore we muſt be like him in a Conformity to his Glorious Body. Why therefore ſhould I fear the greateſt Enemies of Life, the Fire, the Grave, or the Sea? Is there any thing too hard for God? is not his Power and his Promiſe ingaged to do that for me which he hath done for my Saviour? hath he not ſaid that thoſe that ſleep in Jeſus he will bring with him? Lord help me to make it my onelyonly care to have my Life Holy, that my Reſurrection may be happy; to live to Chriſt, that I may live with Chriſt: and from a Netherlander in the duſt below, may be made a Citizen of the New Jeruſalem which is above, and rejoyce in the joy of thy People, and glory with thine Inheritance.
Meditation XI. Ʋpon the Torrid Zone.
VVHen I think, or read what ſtrange Deſcriptions the Ancients have made of the Middle, or Burning Zone, which, in regard of its exceſſive Ardours, they judged altogether inhabitable: and how much experience hath evinced their ignorance, in aſſerting the healthful, temperate, and pleaſant Dwellings that are to be found there. I cannot but Parallel them with the Miſreports that Carnal Men, through blindneſs of Mind, or Pravity of Heart have taken up, and ſpread abroad of the wayes of Religion and Holineſs, rendering them to the World leſs tolerable then the Scorchings of the moſt Torrid Zone, and more dreadful then a Howling Deſart. Such which require Auſterity, and admit no Latitude; ſuch which by continual Conflicts make Watery Cheekes, and bleeding Hearts, and what not; which may ſerve as a Flaming Sword to deter any from entering upon the Confines of an Holy Life. But, is it not matter of Wonder, that Experience, which puts an end to all Contradictions that can riſe up againſt it, and ſtops the Mouthes of Gainſayers, ſhould not ſilence thoſe unjuſt Calumnies that have been long caſt upon Religion by ſuch Men who ſpeak evil of thoſe things which they know not? Can there be any thing more unreaſonably charged upon it then that which is contrary to the experience of Believers? Honey may as well ceaſe to be Sweet, becauſe the Sick Man ſaith it is Bitter, as the Pathes of Holineſs to be Pleaſant, becauſe Carnal Men affirm them to be irkſome and difficult: and the Sun may be as well accuſed of Darkneſs, becauſe Dim and Purblind Eyes can ſee little or nothing of the light of it. Let them be asked who have Sequeſtered themſelves from the Vanities of the World that they might enjoy God and themſelves the better, whether they have wanted that ſatisfaction which they expected? or have miſſed what they have left? or have cauſe to complain of what they endure? And they will tell ſuch Queſtioniſts that they have not left their Delights, but exchanged them; that Religion is Joyful, though not Diſſolute; that it hath its Songs, though not its Frolicks; that a good Conſcience can Feaſt it alwayes, though it cannot Revell it; that Gods Service is Free, though not Lawleſs; that they can do what is Decent, Expedient, or Lawfull, though not what is Sinfull. How vain then are the Cavils, with which Worldlings, like malicious Elimaſſes pervert the ſtrait wayes of God? And, how cauſeleſs are the Scornes which they poure forth upon thoſe that walk in them? will they not at length (like the Drivel of thoſe that ſpit againſt the Wind) return upon their own Faces? or like Arrowes ſhot up againſt the Sun, fall upon thoſe that undertake ſuch vain attempts? Lord, though many will not believe what others have ſeen and teſtifie, yet let not me ever diſavow, what thou haſt been pleaſed to let me ſee and know: But, let me alwayes confidently ſay with David, I have ſeen an end of all Perfection, but thy Commandements are exceeding broad.