Works of Joseph Hall, Chapter 12 – Chapter 23
CHAP. XII.
NOw time and order call vsus from theſe circumſtances,Of the matter and ſubiect of our …editation to the matter and ſubiect of Meditation: which muſt be Diuine and Spirituall; not euill, nor worldly. O the carnall and vnprofitable thoughts of men! We all meditate; one, how to doe ill to others; another, how to doe ſome earthly good to himſelfe: another, to hurt himſelfe, vnderunder a colour of good, as how to accompliſh his lewd deſires, the fulfilling whereof proueth the bane of the ſoule; how he may ſinne vnſeene, and goe to hell with the leaſt noiſe of the world. Or perhaps, ſome better mindes bend their thoughts vponupon the ſearch of naturall things; the motions of eueryevery heauen, and of eueryevery ſtarre; the reaſon and courſe of the ebbing and flowing of the Sea; the manifold kinds of ſimples that grow out of the earth, and creatures that creepe vponupon it; with all their ſtrange qualities, and operations. Or perhaps, the ſeuerall formes of gouernment, and rules of State take vp their buſie heads: ſo that while they would be acquainted with the whole world, they are ſtrangers at home, and while they ſeeke to know all other things …y remaine vnknowne of themſelues. The God that made them, the vileneſſe of their nature, the danger of their ſinnes, the multitude of their imperfections, the Sauiour that bought them, the Heauen that he bought for them, are in the meane time as vnknowne, as vnregarded, as if they were not.
Thus doe fooliſh children ſpend their time and labour, in turning ouer leaues to looke for painted babes, not at all reſpecting the ſolid matter vnderunder their hands. We fooles, when will we be wiſe, and turning our eies from vanity, with that ſweet Singer of Iſrael, make Gods ſtatutes our ſong and meditation in the houſe of our pilgrimage?
Earthly things proffer themſelues with importunity. Heauenly things muſt with importunity be ſued to. Thoſe, if they were not ſo little worth, would not be ſo forward, & being forward, need not any Meditation to ſolicit them: Theſe, by how much more hard they are to intreat, by ſo much more precious they are being obtained; and therefore worthier our endeuor. As then we cannot goe amiſſe, ſo long as we keep our ſelues in the tracke of Diuinitie; while the ſoule is taken vp with the thoughts, either of the Deitie in his eſſence, and perſons (ſparingly yet in this point, and more in faith and admiration than inquiry) or of his attributes, his Iuſtice, Power, Wiſdome, Mercy, Truth; or of his workes, in the creation, preſeruation, gouernment of all things; according to the Pſalmiſt, I will meditate of the beauty of thy glorious Maieſty, and thy wonderfull workes: ſo, moſt directly in our way, and beſt fitting our exerciſe of Meditation, are thoſe matters in Diuinitie, which can moſt of all worke compunction in the heart, and moſt ſtirre vsus vp to deuotion. Of which kinde, are the Meditations concerning Chriſt Ieſus our Mediator, his Incarnation, Miracles, Life, Paſſion, Buriall, Reſurrection, Aſcenſion, Interceſſion, the benefit of our Redemption, the certainty of our Election, the graces and proceeding of our Sanctification, our glorious eſtate in Paradiſe loſt in our firſt Parents, our preſent vileneſſe, our inclination to ſinne, our ſeuerall actuall offences, the tentations and ſleights of euill Angels, the vſe of the Sacraments, nature and practice of Faith and Repentance: the miſeries of our life, with the frailty of it; the certainty and vncertainty of our death, the glory of Gods Saints aboue, the awfulneſſe of iudgement, the terrors of hell, and the reſt of this quality: wherein both it is fit to hauehave variety (for that euen the ſtrongeſt ſtomacke doth not alwaies delight in one diſh) and yet ſo to change, that our choice may be free from wildneſſe and inconſtancy.
CHAP. XIII.
The order of the worke it ſelfe.NOw after that we hauehave thus orderly ſuited the perſon and his qualities, with the due circumſtances of time, place, diſpoſition of body, and ſubſtance of the matter diſcuſſed, I know not what can remaine, beſides the maine buſineſſe it ſelfe, and the manner and degrees of our proſecution thereof; which aboue all other calleth for an intentiue Reader, and reſolute practice. Wherein that we may auoid all niceneſſe and obſcurity (ſince wee ſtriue to profit) we will giuegive direction for the Entrance, Proceeding, Concluſion of this Diuine worke.
CHAP. XIIII.
The entrance into the workeA Goodly building muſt ſhew ſome magnificence in the gate; and great perſonages hauehave ſeemely Vſhers to goe before them; who by their vncouered heads command reuerence and way. Euen very Poets of old had wont, before their Ballads to implore the aid of their gods. And the heathen Romans entred not vponupon any publike ciuill buſineſſe, without a ſolemne apprecation of good ſucceſſe:1 The common entrance, which is Prayer. How much leſſe ſhould a Chriſtian dare to vndertake a ſpirituall worke of ſuch importance, not hauing craued the aſſiſtance of his God? which (me thinkes) is no leſſe, than to profeſſe he could doe well without Gods leaue. When we thinke euill, it is from our ſelues: when good, from God. As Prayer is our ſpeech to God, ſo is each good Meditation (according to Bernard) Gods ſpeech to the heart: The heart muſt ſpeake to God, that God may ſpeake to it. Prayer therefore and Meditation, are as thoſe famous twinnes in the ſtory, or as two louing Turtles, whereof ſeparate one, the other languiſheth.
Prayer maketh way for Meditation. Meditation giueth matter, ſtrength, and life to our prayers. By which, as all other things are ſanctified to vsus, ſo we are ſanctified to all holy things. This is as ſome royall Eunuch to perfume and dreſſe our ſoules, that they may be fit to conuerſe with the King of Heauen.
But the prayer that leadeth in Meditation, would not be long, requiring rather that the extenſion and length ſhould be put into the vigour and feruency of it; for that is not here intended to be the principall buſineſſe, but an introduction to another; and no otherwiſe, than as a Portall to this building of Meditation: The matter whereof ſhall be, that the courſe of our Meditation may be guided aright and bleſſed; that all diſtractions may be auoided; our iudgement enlightned, our inuentions quickned, our wills rectified, our affections whetted to heauenly things, our hearts enlarged to God-ward, our deuotion enkindled; ſo that we may finde our corruptions abated, our graces thriuen, our ſoules and liues eueryevery way bettered by this exerciſe.
CHAP. XV.
SVch is the common entrance into this worke:Particular and proper entrance into the matter, which is in our choice thereof. there is another yet more particular and proper; wherein the minde, recollecting it ſelfe, maketh choice of that Theme or matter whereupon it will beſtow it ſelfe for the preſent; ſettling it ſelfe on that which it hath choſen: which is done by an inward inquiſition made into our heart, of what we both doe, and ſhould thinke vponupon: reiecting what is vnexpedient and vnprofitable. In both which, the Soule, like vntounto ſome noble Hawke, lets paſſe the Crowes, and Larkes, and ſuch other worthleſſe Birds that croſſe her way, and ſtoopeth vponupon a Fowle of price, worthy of her flight: after this manner.
What wilt thou muſe vponupon, O my ſoule? thou ſeeſt how little it auaileth thee to wander and roue about in vncertainties: thou findeſt how little ſauour there is in theſe earthly things, wherewith thou haſt wearied thy ſelfe; Trouble not thy ſelfe any longer (with Martha) about the many and needleſſe thoughts of the world: None but heauenly things can afford thee comfort: vp then, my ſoule, and minde thoſe things that are aboue, whence thy ſelfe art: Amongst all which, wherein ſhouldeſt thou rather meditate than of the life and glory of Gods Saints? A worthier imployment thou canſt neuer finde, than to thinke vponupon that eſtate thou ſhalt once poſſeſſe, and now deſireſt.
CHAP. XVI.
HItherto the entrance; after which, our Meditation muſt proceed in due order,The proceeding of our Meditation. not troubledly, not prepoſterouſly: It begins in the vnderſtanding, endeth in the affection; It begins in the braine, deſcends to the heart; Begins on earth, aſcends to Heauen; Not ſuddenly, but by certaine ſtaires and degrees, till we come to the higheſt.
I hauehave found a ſubtill ſcale of Meditation, admired by ſome Profeſſors of this Art, aboue all other humane deuices,And therein a Method allowed by ſome Authors reiected by vsus. and farre preferred by them to the beſt directions of Origen, Auſten, Bernard, Hugo Bonauenture, Gerſon, and whoſoeuer hath beene reputed of greateſt perfection in this skill. The ſeuerall ſtaires whereof (leſt I ſhould ſeeme to defraud my Reader through enuy) I would willingly deſcribe, were it not that I feared to ſcarre him rather with the danger of obſcurity, from venturing further vponupon this ſo worthy a buſineſſe: yet leſt any man perhaps might complaine of an vnknowne loſſe, my Margent ſhall finde roome for that which I hold too knotty for my Text.
The Scale of Meditation of an Author, ancient, but nameleſſe.
* Degrees of Preparation.
1 Queſtion. What I
thinke.
ſhould thinke.
2 Excuſſion. A repelling of what I ſhould not thinke.
3 Choice, or Election. Of what moſt
neceſſary.
expedient.
comely.
* Degrees of proceeding in the vnderſtanding.
4 Commemoration. An actuall thinking vponupon the matter elected.
5 Conſideration. A redoubled Commemoration of the ſame, till it be fully knowne.
6 Attention. A fixed and earneſt conſideration whereby it is faſtned in the minde.
7 Explanation. A clearing of the thing conſidered by ſimilitudes.
8 Tractation. An extending the thing conſidered to other points, where all queſtions of doubts are diſcuſſed.
9 Dijudication. An eſtimation of the worth of the thing thus handled.
10 Cauſation. A confirmation of the eſtimation thus made.
11 Rumination. A ſad and ſerious Meditation of all the former, till it may work vponupon the affections.
From hence to the degrees of affection.
* In all which, (after the incredible commendations of ſome practitioners) I doubt not but an ordinarie Reader will eaſily eſpie a double fault at the leaſt, Darkneſſe and Coincidence: that they are both too obſcurely deliuered, and that diuers of them fall into other, not without ſome vaine ſuperfluity. For this part therefore which concerneth the vnderſtanding, I had rather to require onelyonly a deepe and firme Conſideration of the thing propounded: which ſhall bee done if we follow it in our diſcourſe, through all, or the principall of thoſe places which naturall reaſon doth affoord vsus: wherein, let no man pleade ignorance, or feare difficulty, wee are all thus farre borne Logicians; neither is there, in this, ſo much neede of skill, as of induſtry. In which courſe yet, wee may not bee too curious, in a preciſe ſearch of eueryevery place and argument, without omiſſion of any (though to bee fetcht in with racking the inuention.) For as the minde, if it goe looſe and without rule, roues to no purpoſe; ſo if it be too much fettered, with the gieues of ſtrict regularitie, moueth nothing at all.
CHAP. XVII.
Premonitions concerning our proceeding in the firſt part of Meditation.ERe I enter therefore into any particular tractation, there are three things whereof I would premoniſh my Reader, concerning this firſt part, which is in the vnderſtanding. Firſt, that I deſire not to binde eueryevery man to the ſame vniforme proceeding in this part: Practice and cuſtome may perhaps hauehave taught other courſes more familiar, and not leſſe direct. If then we can, by any other method, worke in our hearts ſo deepe an apprehenſion of the matter meditated, as it may duly ſtirre the affections, it is that onelyonly we require.
Secondly, that whoſoeuer applieth himſelfe to this direction, thinke him not neceſſarily tied to the proſecution of all theſe Logicall places, which hee findeth in the ſequele of our Treatiſe, ſo as his Meditation ſhould be lame and imperfect without the whole number: for there are ſome Themes will not beare all theſe; as, when we meditate of God, there is no roome for Cauſes or Compariſons, and others yeeld them with ſuch difficulty, that their ſearch interrupteth the chiefe worke intended. It ſhall be ſufficient, if we take the moſt pregnant, and moſt voluntary.
Thirdly, that when we ſticke in the diſpoſition of any the places following (as if, meditating of Sinne, I cannot readily meet with the Materiall and Formall Cauſes, or the Appendances of it) we racke not our mindes too much with the inquiry thereof; which were to ſtriue more for Logique, than deuotion: but without too much diſturbance of our thoughts, quietly paſſe ouer to the next. If we breake our teeth with the ſhell, wee ſhall finde ſmall pleaſure in the kernell.
Now then for that my only feare is, leſt this part of my diſcourſe ſhall ſeeme ouer-perplexed vntounto the vnlearned Reader; I will in this whole proceſſe, ſecond my rule with his example, that ſo what might ſeeme obſcure in the one, may by the other be explained; and the ſame ſteps he ſeeth me take in this, he may accordingly tread in any other Theme.
CHAP. XVIII.
FIrſt therefore it ſhall be expedient to conſider ſeriouſly, The practice of Meditation; wherein, Firſt, we begin with ſome deſcription of that we meditate of.what the thing is whereof we meditate.
What then, O my ſoule, is the life of the Saints, whereof thou ſtudieſt? Who are the Saints, but thoſe which hauing beene weakly holy vponupon earth, are perfectly holy aboue? which euen on earth were perfectly holy in their Sauiour, now are ſo in themſelues? which ouercomming on earth, are truly canonized in Heauen? What is their life, but that bleſſed eſtate aboue, wherein their glorified ſoule hath a full fruition of God?
CHAP. XIX.
THe nature whereof, Secondly, followes an eaſie and voluntary diuiſion of the matter meditated.after we hauehave thus ſhadowed out to our ſelues by a deſcription, not curious alwaies, and exactly framed according to the rules of Art, but ſufficient for our owne conceit; the next is (if it ſhall ſeeme needfull, or if the matter will beare, or offer it) ſome eaſie and voluntary diuiſion, whereby our thoughts ſhall hauehave more roome made for them, and our proceeding ſhall be more diſtinct.
There is a life of nature, wh n thou, my ſoule, dwelleſt in this body, and informeſt thine earthly burthen. There is a life of grace, when the Spirit of God dwells in thee. There is a life of glory, when the body being vnited to thee, both ſhall be vnited to God: or when, in the meane time, being ſeparated from thy companion, thou inioyeſt God alone. This life of thine therefore, as the other, hath his ages, hath his ſtatures; for it entreth vponupon his birth, when thou paſſeſt out of thy body, and changeſt this earthly houſe for an Heauenly: It enters into his full vigour, when at the day of the common reſurrection, thou reſumeſt this thy companion, vnlike to it ſelfe, like to thee, like to thy Sauiour, immortall now, and glorious. In this life here may be degrees; there can be no imperfection. If ſome be like the skie, others like the Starres, yet all ſhine. If ſome ſit at their Sauiours right hand, others at his left, all are bleſſed. If ſome veſſels hold more, all are full; none complaineth of want, none enuieth at him that hath more.
CHAP. XX.
3 A conſideration of the cauſes thereof in all kinds of them.WHich done, it ſhall be requiſit for our perfecter vnderſtanding, and for the laying grounds of matter for our affection, to carry it thorow thoſe other principall places, and heads of reaſon, which Nature hath taught eueryevery man, both for knowledge and amplification: the firſt whereof are the Cauſes, of all ſorts.
Whence is this eternall life, but from him which onelyonly is eternall, which onelyonly is the fountaine of life, yea life it ſelfe? Who but the ſame God that giues our temporall life, giueth alſo that eternall? The Father beſtoweth it, the Sonne meriteth it, the Holy Ghoſt ſeales and applieth it. Expect it onelyonly from him, O my ſoule, whoſe free election gaue thee the firſt title to it, to be purchaſed by the bloud of thy Sauiour. For thou ſhalt not therefore be happy, becauſe he ſaw that thou wouldſt be good; but therefore art thou good, becauſe he hath ordained, thou ſhalt be happy. Hee hath ordained thee to life; he hath giuen thee a Sauiour to giuegive this life vntounto thee; faith, whereby thou mighteſt attaine to this Sauiour; his Word, by which thou mightſt attaine to this faith; what is there in this not his? And yet not his ſo ſimply, as that it is without thee: without thy merit indeed, not without thine act. Thou liueſt here through his bleſsing, but by bread; thou ſhalt liue aboue through his mercy, but by thy faith below, apprehending the Author of thy life. And yet as he will not ſaue thee without thy faith, ſo thou canſt neuer hauehave faith without his gift. Looke vp to him therefore, O my ſoule, as the beginner and finiſher of thy ſaluation; and while thou magnifieſt the Author, be rauiſhed with the glory of the worke: which farre paſſeth both the tongue of Angels, and the heart of man. It can be no good thing that is not there. How can they want water that hauehave the ſpring? Where God is enioyed, in whom only all things are good, what good can bee wanting? And what perfection of bliſſe is there, where all goodneſſe is met and vnited? In thy preſence is fulneſſe of ioy, and at thy right hand are pleaſures for euermore. O bleſſed reflection of glory! We ſee there, as we are ſeene: in that we are ſeene, it is our glory; in that we ſee, it is Gods glory; therefore doth be glorifie vsus, that our glory ſhould be to his. How worthy art thou, O Lord, that through vsus thou ſhouldeſt looke at thy ſelfe!
CHAP. XXI.
4 The Conſideration of the Fruits and Effects.THe next place ſhal be the fruits and effects following vponupon their ſeuerall cauſes: which alſo affoords very feeling and copious matter to our meditation; wherein it ſhall be euer beſt, not ſo much to ſeeke for all, as to chuſe out the chiefeſt.
No maruell then if from this glory proceed vnſpeakable ioy, and from this ioy the ſweet ſongs of praiſe and thanksgiuing. The Spirit bids vsus, when we are merry, ſing: How much more then, when we are merry without all mixture of ſorrow, beyond all meaſure of our earthly affections, ſhall we ſing ioyfull Hallelu-iahs, and Hoſannahs to him that dwelleth in the higheſt Heauens? our hearts ſhall be ſo full, that we cannot chuſe but ſing, and wee cannot but ſing melodiouſly. There is no iar in this Muſicke, no end of this ſong. O bleſſed change of the Saints! They doe nothing but weepe below, and now nothing but ſing aboue. We ſowed in teares, reape in ioy; there was ſome comfort in thoſe teares, when they were at worſt; but there is no danger of complaint in this heauenly mirth. If we cannot ſing here with Angels, On earth peace, yet there wee ſhall ſing with them, Glory to God on high; and ioyning our voices to theirs, ſhall make vp that celeſtiall conſort, which none can either heare or beare part in, and not be happy.
CHAP. XXII.
5 Conſideration of the Subiect wherein, or whereabout it is.AFter which comes to be conſidered the Subiect, either wherein that is, or whereabout that is imploied, which we meditate of: As,
And indeed, what leſſe happineſſe doth the very place promiſe, wherein this glory is exhibited? which is no other than the Paradiſe of God. Here below we dwell, or rather we wander in a continued wildernes; there we ſhall reſt vsus in the true Eden: I am come into my Garden; my Siſter, my Spouſe. Kings vſe not to dwell in Cottages of Clay; but in Royall Courts fit for their eſtate: How much more ſhall the King of Heauen, who hath prepared for men ſo faire manſions on earth, make himſelfe an habitation ſutable to his Maieſtie? Euen earthly Princes hauehave dwelt in Cedar and Yuory: But the great Citie, Holy Ieruſalem, the Palace of the Higheſt, hath her walls of Iaſper, her building of gold, her foundation of precious ſtones, her gates of pearle: How glorious things are ſpoken of thee, O thou City of God! We ſee but the pauement, and yet how goodly it is! The beleeuing Centurion thought himſelfe vnworthy that Chriſt ſhould come vnderunder his roofe: yet wert thou, O Sauiour, in thine humbled eſtate, in the forme of a ſeruant: How then ſhall I thinke my ſelfe worthy to come vnderunder this roofe of thine, ſo ſhining and glorious? O, if this clay of mine may come to this honour aboue, let it bee trampled vponupon and deſpiſed on earth.
CHAP. XXIII.
SIxtly, ſhall follow the Appendances and Qualities,6 Conſid. of the Appendances and Qualities of it. which cleaue vntounto the ſubiect whereof we meditate: As,
But were the place leſſe noble and maieſticall; yet the company which it affordeth, hath enough to make the ſoule bleſſed. For, not the place giueth ornament to the gueſt, ſo much as the gueſt to the place. How loth are we to leaue this earth, onelyonly for the ſociety of ſome few friends in whom we delight, which yet are ſubiect eueryevery day to mutuall diſlikes? what pleaſure ſhall we then take in the enioying of the Saints; when there is nothing in them not amiable, nothing in vsus that may coole the feruour of our louelove? There ſhalt thou, my ſoule, thy ſelfe glorified, meete with thy deare Parents and friends alike glorious, neuer to be ſeuered: There thou ſhalt ſee and conuerſe with thoſe ancient Worthies of the former World; the bleſſed Patriarchs and Prophets, with the crowned Martyrs and Confeſſors; with the holy Apoſtles, and the Fathers of that Primitiue, and this preſent Church, ſhining each one according to the meaſure of his bleſſed labours. There ſhalt thou liue familiarly in the ſight of thoſe Angels, whom now thou receiueſt good from, but ſeeſt not. There (which is the head of all thy felicity,) thine eies ſhall ſee Him whom now thine heart longeth for, (that Sauiour of thine) in the onelyonly hope of whom now thou liueſt. Alas, how dimly, and afarre off doeſt thou now behold him? How imperfectly doeſt thou enioy him, while eueryevery temptation bereaues thee, for the time, of his preſence? I ſought him whom my ſoule loueth: I ſought him, but found him not; his backe is now towards thee many times through thy ſinnes, and therefore thou hardly diſcerneſt him. Other-while and often thy backe is turned vntounto him through negligence, that when thou mighteſt obſcurely ſee him, thou doeſt not: now thou ſhalt ſee him, and thine eies thus fixed ſhall not bee remoued. Yet neither could this glory make vsus happy, if being thus abſolute, it were not perpetuall. To bee happy, is not ſo ſweet a ſtate, as it is miſerable to hauehave beene happy. Leſt ought therefore ſhould be wanting, behold, this felicity knoweth no end, feareth no intermiſsion, and is as eternall for the continuance, as he that had no beginning. O bleſſedneſſe truly infinite! Our earthly ioyes doe ſcarce euer begin; but when they begin, their end bordereth vponupon their beginning. One houre ſeeth vsus oft-times ioyfull and miſerable: here alone is nothing but eternity. If then the Diuine Prophet thought here one day in Gods earthly houſe, better than a thouſand other-where; what ſhall I compare to thouſands of millions of yeeres in Gods heauenly Temple? Yea, millions of yeeres are not ſo much as a minute to eternity, and that other houſe not a cottage to this.