The Spiritual Chemist, Title page – Preface
THE Spiritual Chymiſt: OR, SIX DECADS Of Divine Meditations On ſeveral Subjects.
By William Spurſtow D. D. Sometime Miniſter of the Goſpel at Hackney near London.
My meditation of him ſhall be ſweet, Pſal. 104. 34.
LONDON, Printed in the Year, 1666.
The Preface to the Reader.
Chriſtian Reader,
THe natural Sun in the Firmament, whether we conſider the vaſtneſs of its Globe, or the ſplendour, and dazling of its light, or the variety and beneficialneſs of its motion, and operations, attended with duration, and perpetuity, is the top, and Prince of all inanimate beings. Yet the leaſt inſect that the moſt Artificial Microſcope can diſcern life in, is able to weigh againſt it, and in genere entium is more perfect. How excellent a being then is the Soul of man, that doth not only out-ſtrip the Sun, but all other ſenſitive things, even thoſe that have the moſt lively foreign as the Philoſopher calls them, which the Oratour tranſlates Virtutum ſimulacra, the faint imitations of Reaſon. Now, among the many demonſtrations of the excellency of the Humane Soul, the operations of it do abundantly witneſs for it, and among them, to go no farther, the operations of thoſe two ſupream Faculties, the Underſtanding and Will, in apprehending, and loving God. Theſe are more excellent than the Suns enlightning the world. I chooſe to inſtance in that, becauſe the ornament, beauty, life of all things depend upon it; for to what purpoſe were theſe things made, were it not that the light of the Sun made them Proximè viſibilia? Yet this is nothing in compare with the Soul of man, in its apprehending and loving God. This ſpeaks the Subject endued with a principle not to be tranſcended (but only in degree) in perfection. You cannot have more perſect operations in heaven in kind, though you may in degree. Angels, and Souls made perfect, it is true, do this more intirely, more perfectly, more conſtantly, and unweariedly: But in knowing God, and making choice of him, in loving, and cleaving to him, the ſouls of holy men do according to the capacity of the preſent ſtate communicate with them.
Now theſe two have a mutual aſpect on each other, and the happy Conjunction of Knowledge and Devotion ſpeak the Soul Regular and Uniform in its Acts, and to be in a good meaſure of ſpiritual health. When Knowledge doth guide and ſteer as it were Devotion, and Devotion doth in a kind of gratitude warm, and enflame our Knowledge; which otherwiſe is apt to chil, and grow cold, as experience ſhews in many knowing Creatures, in whom the waters of the Sanctuary have put out the fire. And as the ſeparation of the love of God from the knowledge of God breeds ſwarms of hypocrites in the viſible Church, ſo the ſeparation of the knowledge of God from affection to God, begets a ſtrange kind of wild fire in the Spirits of men; and while they have Zeal for God (which is nothing but Affection in its full ſtature, got out of its ſwadling cloaths) without Knowledge, they are but like a Ship without a Rudder or Ballaſt, that is a prey to every Pirate, and if it miſs them, is carried by its own levity, and the winds impetuouſneſs, on its own ruine. When therefore the bleſſed Spirit comes to work in the ſoul, he firſt enlightens the mind, and ſets open, foreign, the gates of light, and then the Will ecchoes to the Underſtanding, and certainly that action is moſt congruous to ſo excellent a being as the Soul, when the Mind takes its aime before the Affections ſhoot. For otherwiſe, though the action doth prove materially good, yet it is no more commendation to him that doth it, than to him that ſhuts both his eyes, and then contingently hits the mark. The apprehenſions and affections of Mans Soul, being thus regulated, and conjoyned, do admirably fit and diſpoſe for that we call Meditation: (I mean Divine and Chriſtian Meditation,) which is the off-ſpring of a good heart, and a good head. How excellent and ſweet an employment this is, none can know, but thoſe that have taſted it, and have the skill to ſpiritualize all objects, and providences, turning every thing by a Divine Chymiſtry, in ſuccum, & ſanguincm, into ſpirit and nouriſhment. Making the Word, and Works, and Ordinances of God as ſo many Rounds to climbe up to a more clear Viſion, and fervent love of God; and then deſcending make theſe a clear Mirrour wherein they ſee themſelves, and to be like windows, to let in that light into the private and dark receſſes of the heart, that diſcovers the hidden works of darkneſs; and ſo provokes the ſoul to endeavour a more through purgation of it ſelf, which it is the more eaſily exſtimulated to, being under a deep ſence of Gods purity, and a ſerious affection to be like him. But this duty of Divine and Spiritual Meditation, is a thing that in this degenerate age the generality of Chriſtians are utter ſtrangers to, and very hardly brought to the practice of. Though there was never any time wherein the thoughts and minds of men were more buſie and active, and the helps, inducements, and encouragements more plentiful and cogent, and the calls and invitations on Gods part both by his Word and Works more frequent. Yet it is a work of inexpreſſible difficulty, to bring theſe ſubtil and volatile acts of the mind to a fixation, to make any conſiderable immoration, upon thoſe ſubjects that are in themſelves of the greateſt worth, and to us of the neareſt conſequence. Now conſidering, that man is by God made a providential Creature, and doth naturally caſt up damages, and gain, and project the obtaining the one, and avoiding the other. I have therefore thought it worth the enquiring what ſhould be the reaſon of their awkneſs to this beneficial employment; and conſidering that Knowledge and Love are the two things that diſpoſe for it. I have thought it might ariſe from ſome defect in theſe, and ſometimes thus argued. Surely, this wiſdom is too high for fools, that men that have incraſſated their ſouls, and almoſt extinguiſhed this Divine Lamp by ſhooting themſelves ſo deep in ſenſuality and worldlineſs, that they who have wellnigh forgot their God, their own being, their happineſs, ſhould ever be able to mount ſo high as Meditation. But when I conſidered, how ſtupid or ſottiſh ſoever theſe men were by debauchery, or pretended to be through want of education, yet they were ingeniouſly wicked, and could in their minds lay Schemes of villany, and that their phantaſies were alwaies minting and forging wicked devices, which they could in their ſecond thoughts reviſe and poliſh, and, like a Second Edition, make the Model to be Auctior & nequior, larger and more wicked. I then ſaw no excuſe for them that had wit enough to be wicked, but none to do good. And therefore looking further into the ground of it, I found it aroſe from the ſecond, want of love to God, which is the ſtream that ſets all the Wheels of the ſoul a going; the true Spring of motion, and which ſtrongly conglutinates all the muſings of the ſoul. For to this work of Meditation there is not ſo much required vaſtneſs of knowledge, as rectitude of affections, not ſo much the head of a Schollar, as the heart of a Chriſtian. Neither is it hindred by any thing more than by carnal, and low affections, which both dim the eye of the underſtanding, and clog the appetite that it cannot hunger after, or reliſh theſe heavenly and ſpiritual dainties. Beſides, there is this further reaſon to be given, That this part of Religion is inward, and removed from the eyes of Spectators. Now, if it be difficult to bring men to a form of Religion any further than advantage, intereſt, conveniencies, and the like, will ſtand with it, (which is the true reaſon many cry down all Forms, becauſe they feel their luſts pinched by them.) Much more difficult is it to bring men to thoſe inward, and vital acts of Religion, which would not only impriſon, but mortifie, not only check and ſtunt, but eradicate, and exterminate ſin. As for that Religion which the Apoſtle Peter calls, foreign, The hidden man of the heart. And the Apoſtle Paul, foreign, being a Jew inwardly, foreign, the circumcifion of the heart in the Spirit; and in another place, foreign, The new Creature, which ſtands in a ſelf exinanition, in converſing with God, in a ſeparation from all ungodlineſs, and unrighteouſneſs, in conforming our ſelves to Chriſt, and living in obedience to his Laws. Theſe are looked on by a great many, but as Platonick Ideas, or as an Eutopia, or the Philoſophers happy man, things that are entia rationis, the dreams of melancholy fancies, and not worth the troubling our ſelves about.
How much do we then owe to thoſe noble and generous ſouls, that in charity to our ignorance, and dulneſs, have given us a proof of the employment of their minds, and have ſo freely unboſomed themſelves to us, in their Meditations, and Soliloquies? In which we have the moſt free and genuine workings of their ſouls. Theſe being the honey in the combs of their labour and induſtry. Certainly, Chriſtian Reader, thy ſoul cannot but cleave to fuch perſons, whoſe drift and deſign thou ſeeſt it is to exalt God and ſet forth his Divine Perfections. Doſt thou not feel a ſtrange alteration in thy ſoul, while thou doſt but air thy ſelf at thoſe flames that heated their ſouls? Doſt thou not find thy heart glowing within thee, while thou art converſing with their labours, and while light is reflected upon thee from their diſcourſes? Canſt thou look upon ſuch as leſs than Cherubims converſing in the fleſh? Is any Oratory more piercing, and raviſhing, than the meditation of God in his divine perfections, communicating himſelf to us fully and freely in the beſt way through his Son? Is any zeal more commendable than that which is ſpent in conſuming the luſts of thy own heart? Or any deſires more juſtifiable than the pantings and thirſtings for him that thirſted after our thirſt? Or doth any time run off more ſmoothly, and which thou canſt reflect upon the ſpending of with more comfort, and ſatisfaction, than that which is ſpent in ſuch holy flights of the ſoul? O bleſſed work and employment, and happy are thoſe ſouls that do continually live in it.
In this ſweet, and bleſſed work, was this Reverend Author much employed. Some taſtes of which are here offered to thee, though but a part of what he intended, ten Decads at leaſt being what he had propoſed to tender to publick view, but God took him to himſelf before he had compleated them.
The other part is but a begun Diſcourſe concerning the Wiles of Satan, I may ſay but begun, for where the Author gave it his laſt hand, thou ſhalt find an Advertiſement in the reading of it. It being made up out of ſome Notes of his own, as will appear to the Judicious; it is the ſame thread, but the tying it in knots is ſome diſadvantage; yet as in an Organ or Virginal, the Pipes and Strings are not of the ſame extent or dimenſion, yet all ſerve to make the melody. So thoſe ſhort and little heads compiled of the Authors materials, will I hope make the work ſomewhat harmonious, though it is every way ſhort of what it ſhould have been, had the ſame hand that began it finiſhed it. A work it is however of very great concernment, and every way becoming a Miniſter, and a Chriſtian, to underſtand his Enemy, to diſcover his Art, and Policy, to unmaske and bring this great Deceiver into open view, Ut praemoniti, ſimus praemuniti, being fore-warned, we may be fore-armed. The thoughts of this good man were much upon this ſubject, in ſubſerviency to his Lord and Maſters end of coming into the world, foreign, that he might looſen, or diſſolve the works of the Devil; and he the rather revived this work now, which he had ſeveral years ago diſcourſed of, not only becauſe he found himſelf more improved, and fitted for it; but becauſe he ſaw the neceſſity of the Church required it. The ſpirit and courage of Chriſtians being almoſt ſpent in inteſtine quarrels, and broyls, they needed the alarm of this common enemy, to reduce them to order, and unity; and ſome demonſtrations of his craft, in endeavouring to do that by policy, and underhand devices, he could never effect above board with all his power and ſtrength.
But before I cloſe this Preface, I cannot but ſpeak a few words of the Author, Dr. William Spurſtow, who as he lived beloved of his friends, ſo he died of all his friends much lamented, not ſo much for their own, as the Publick loſs of him, being a perſon of ſuch an excellent ſpirit, that he was many waies uſeful, and ſerviceable. I ſhall not ſay any thing of his abilities of mind and judgement, ſince it appears by thoſe things extant of his, that he was none of thoſe Praecocia ingenia, Apuleius ſpeaks of. Thoſe ratheripe Wits, as one calls them, that are fair in the bloſſom, but fail in the fruit. But he held ſuch an excellent tenour in his Miniſterial labours, that the more wiſe and judicious any were, the more they were delighted in him, and cleaved to him. But there were ſome graces in him in higher and more eminent degree, that may ſpeak him an example to us that ſurvive. Such were:
Firſt, His profound, and real humility, and that is a root-grace that hath many in it; and this is the true aſcenſion of the ſoul: For as the firſt ſtep downward was by Pride, ſo the firſt ſtep to heaven is by Humility. And as man did deſcend in aſcending to be like God, ſo we aſcend in deſcending to be like Chriſt in Humility. This was the glory of this Author, though he had ſingular worth, yet he alwaies expreſt a ſingular humility, not only in denying thoſe things, which ordinarily men make the fuel to pride, none of which he wanted, but in condeſcending to thoſe of low degree, if he might but be ſerviceable to them. Which was apparent in that freedom of acceſs, and converſe with thoſe, between him and whom there was otherwiſe a great diſparity, eſpecially in that humbleneſs of mind he ſhewed after any large receits, or performances, wherein he ſhewed himſelf like Moſes, though his face ſhone he knew it not.
Secondly, His Charity both in giving and forgiving, the latter of which, as it is moſt noble, ſo it is the moſt difficult, and that which is peculiar to Chriſt Diſciples. As for the former, though the World might expect more viſible and pompous demonſtrations of it, yet that charity is beſt, which, like the waters of Shiloh, run ſoftly, and the more private in this caſe the better. Our Saviour would have our good works ſhine, and not blaze. Now, that he was not deficient in this, may appear in that he was no hoarder, nor left he any Sums behind him; by which it appears plainly, that he lived to the utmoſt (if not beyond) the extent of his In-come, which alſo in vulgar eſtimation was double to the reality.
Thirdly, To this may be added his Meekneſs, and Patience, the natural reſult of Humility, in which graces he was eminent, being ſeldom or never tranſported by paſſion, or if at any time thoſe paſſions which do repugn that grace did ariſe, they ſoon had a counterbuff from the divine principle was in him. He alwaies had an innocent, and grateful chearfulneſs in his Converſe, that rendred it very acceptable, being very free from that moroſity of ſpirit which many times is like a cloud in a Diamond, and like a Curtain before a Picture. And yet as the ſweeteſt Roſe hath its prickles, and the induſtrious Bee (that makes the healing and mollifying Honey and Wax) her ſting: So he had a ſting of holy Zeal, which wiſdom had the conduct of, that it was not put forth upon every trivial provocation; he knew when, and where, and how far to ſhew it; and in Gods Cauſe his Zeal was better tempered, than, like a brittle blade, to fly in ſhivers, and wound by-ſtanders; but it was true mettal, and would cut deep, ſo as to leave impreſſions behind it.
Fourthly, Add to this his peaceable diſpoſition, a great ornament to Chriſtianity. It was his principle, and practice, not to have that by contention he might have by peace; and for peace ſake, though he durſt not ſell the truth, yet he did often C…dere de jure, depart from his right, and that, Ne Evangelium detrimenti aliquid capiat, for the Goſpels ſake, that it might not ſuffer by him. He loved thoſe of a peaceable ſpirit, and was grieved at the contrary ſpirit and practice in any, though his friends. He did heartily bewail our diviſions; and how deſirous he was to obey thoſe commands of the Pſalmiſt and the Apoſtles, Purſue peace, enſue peace, noting both the vehemency and ſwi…tneſs of the proſecution. If ſome did know, they would not, it may be, be ſatisfied; and if others did know, they would, it may be, be offended, and therefore it is beſt to leave that to him whoſe judgement is according to truth. But I remember I am to write a Preface, not a Narrative of his life. He was a lover of goodmen. Loving and faithful in his Relations; a good Child, a good Father, a good Husband, a good Brother, a good Maſter, a good Neighbour, a good Friend, a good Governour, a good Subject, a good Miniſter; and all becauſe he was a good Chriſtian. He was full of heavenly Ejaculations, contented and patient under the loſs of his deſired Relations. And as they ſay the Swan ſings ſweetly before his death: So was his heart, drawing near his change, full of thankfulneſs, being like a Veſſel that wanted vent. For being graciouſly preſerved in the Viſitation, and reſtored to his friends, he expreſſed in all his Converſes with them, a deep ſence of Gods mercy, and a fear leaſt we ſhould ſoon forget it, and grow cold in our returns of praiſe, and obedience; and therefore did adviſe that we would become Monitors to one another, and call upon one another not to forget that God who had ſo eminently preſerved us. Thus was the bleſſed Spirit of God tuning him for eternal praiſes, and winding his heart up to that ſweet and heavenly work, it pleaſed God by a ſhort and ſweet paſſage to take him unto. His death was not ſo much ſudden, as ſpeedy. Sudden death is evil, when death finds a man unprepared, but ſpeedy death is a great mercy. The Prodromi and Harbingers of death being many times more terrible than death; which made a good man ſay, I bleſs God I fear not death, yet I dare not ſay but I fear dying Meaning, that the beſt Chriſtians have ſomething of nature in them. The Jews, among the ſeveral waies of dying they reckon up, ſay, that of Moſes is the beſt, who died at the mouth of the Lord, God took away his ſoul with a kiſs. Yet Cenſorious Worldlings are ready to make ſtrange gloſſes, and comments upon ſuch paſſages of providence, which it would become them rather with a holy ſilence to adore, than with a bold curioſity to pry into. Let them remember that known ſaying, Qualis vita, finis it a, He cannot have an ill death, that leads a good life. I would therefore exhort thee, and all others, ſo to live, that we may have that foreign Auguſtus the Emperour prayed for, and that many Saints have, (if it were the will of God,) deſired, in both acceptations of the Word in the preparation of ſoul, and the eaſineſs of diſſolution. That the knot of life may rather be untied than cut; and that our Souls may go, like Ships richly fraught, with full Sails, upon a calm Sea, under a gentle Gale, into the Haven of Happineſs, So praies he
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