Works of Joseph Hall, Section 27 – Chapter 6
SECT. XXVII.
The concluſion of the whole.I HaueHave chalked out the way of Peace: What remaineth, but that we walke along in it? I hauehave conducted my Reader to the Mine, yea, to the Mint of Happineſſe; and ſhewed him thoſe glorious heapes, which may eternally enrich him: If (now) hee ſhall goe away with his hands and skirt empty; how is he but worthy of a miſerable want? Who ſhall pity vsus, while we hauehave no mercy on our ſelues? Wilfull diſtreſſe hath neither remedie, nor compaſſion. And to ſpeake freely, I hauehave oft wondered at this painefull folly of vsus men, who in the open view of our peace (as if we were condemned to a neceſſarie and fatall vnquietneſſe) liue vponupon our owne racke, finding no more ioy, than if we were vnderunder no other hands, but our executioners. One droupeth vnderunder a fained euill; another augments a ſmall ſorrow through impatience; another drawes vponupon himſelfe an vncertaine euill through feare; one ſeekes true contentment, but not enough; another hath iuſt cauſe of ioy, and perceiues it not: One is vexed, for that his grounds of ioy are matched with equall grieuances; another cannot complaine of any preſent occaſion of ſorrow, yet liues ſullenly, becauſe he findes not any preſent cauſe of comfort; one is hanted with his ſinne; another diſtracted with his paſſion: amongſt all which, he is a miracle of all men that liues, not ſome-way diſcontented. So we liue not while we doe liue, onelyonly for that we want either wiſdome, or will, to husband our liues to our owne beſt aduantage. O the inequality of our cares! Let riches or honour be in queſtion, we ſue to them, we ſeeke for them with importunity, with ſeruile ambition: our paines neede no ſollicitor; yea, there is no way wrong that leads to this end: wee abhorre the patience to ſtay till they inquire for vsus. And if euer (as it rarely happens) our deſert and worthineſſe winnes vsus the fauour of this proffer, we meet it with both hands, not daring with our modeſt denyals to whet the inſtancie, and double the intreaties of ſo welcome ſuiters. Yet loe, here the onelyonly true and precious riches, the higheſt aduancement of the ſoule, peace and happineſſe, ſeekes for vsus, ſues to vsus for acceptation; our anſwers are coy and ouerly, ſuch as we giuegive to thoſe clyents that looke to gaine by our fauours. If our want were through the ſcarcitie of good, we might yet hope for pity to eaſe vsus: but now that it is through negligence, and that wee periſh with our hands in our boſome, we are rather worthy of ſtripes, for the wrong wee doe our ſelues, than of pity for what we ſuffer. That wee may and will not, in opportunitie of hurting others, is noble and Chriſtian: but in our owne benefit ſluggiſh, and ſauouring of the worſt kinde of vnthriftineſſe.
Saieſt thou then, this peace is good to hauehave, but hard to get? It were a ſhamefull neglect that hath no pretence. Is difficulty ſufficient excuſe to hinder thee from the purſuit of riches, of preferment, of learning, of bodily pleaſures? Art thou content to ſit ſhrugging in a baſe cottage, ragged, famiſhed, becauſe houſe, clothes, and food will neither be had without money, nor money without labour, nor labour without trouble and painfulneſſe? Who is ſo mercifull, as not to ſay that a whip is the beſt almes for ſo lazie and wilfull need? Peace ſhould not be good, if it were not hard: Goe, and by this excuſe ſhut thy ſelfe out of heauen at thy death, and liue miſerably till thy death, becauſe the good of both worlds is hard to compaſſe. There is nothing but miſery on earth and hell below, that thou canſt come too without labour: And if wee can bee content to caſt away ſuch immoderate and vnſeaſonable paines vponupon theſe earthly trifles as to weare our bodies with violence, and to encroach vponupon the night for time to get them; what madneſſe ſhall it ſeeme in vsus, not to afford a leſſe labour to that which is infinitely better, and which onelyonly giues worth and goodneſſe to the other? Wherefore if we hauehave not vowed enmity with our ſelues, if we be not in louelove with miſery and vexation, if wee bee not obſtinately careleſſe of our owne good; let vsus ſhake off this vnthriftie, dangerous, and deſperate negligence, and quicken theſe dull hearts to a liuely and effectuall ſearch of what onelyonly can yeeld them ſweet and abiding contentment: which once attained, how ſhall we inſult ouer euils, and bid them doe their worſt? How ſhall we vnderunder this calme and quiet day, laugh at the rough weather and vnſteady motions of the world? How ſhall heauen and earth ſmile vponupon vsus, and wee on them; commanding the one, aſpiring to the other? How pleaſant ſhall our life bee, while neither ioyes nor ſorrowes can diſtemper it with exceſſe? yea while the matter of ioy that is within vsus, turnes all the moſt ſad occurrences into pleaſure? How deare and welcome ſhall our death bee, that ſhall but lead vsus from one heauen to another, from peace to glory? Goe now, yee vaine and idle worldlings, and pleaſe your ſelues in the large extent of your rich Mannors, or in the homage of thoſe whom baſeneſſe of minde hath made ſlaues to your greatneſſe, or in the price and faſhions of your full ward-robe, or in the wanton varieties of your delicate Gardens, or in your coffers full of red and white earth; or if there be any other earthly thing, more alluring, more precious, enioy it, poſſeſſe it, and let it poſſeſſe you: Let mee hauehave onelyonly my Peace; and let me neuer want it, till I enuie you.
FINIS.
THE ART OF DIVINE MEDITATION: EXEMPLIFIED WITH TWO LARGE Patternes of Meditation: The one of eternall Life, as the end; The other of Death, as the way.
Reuiſed and augmented.
By IOS. HALL.
SIC ELEVABITVR FILIVS HOMINIS
Io 3.
ANCHORA FIDEI:
LONDON, Printed for THOMAS PAVIER, MILES FLESHER, and John Haviland. 1624.
TO THE RIGHT WORSHIPFVLL, SIR RICHARD LEA, Knight, all increaſe of true honour with God and men.
SIR, euer ſince J began to beſtow my ſelfe vponupon the common good, ſtudying wherein my labours might be moſt ſeruiceable; J ſtill found they could be no way ſo well improued, as in that part which concerneth deuotion, and the practice of true pietie. For on the one ſide I perceiued the number of Polemicall bookes, rather to breed, than end ſtrifes; and thoſe which are doctrinall, by reaſon of their multitude, rather to oppreſſe than ſatisfie the Reader; wherein, if we write the ſame things, wee are iudged tedious; if different, ſingular. On the other part, reſpecting the Reader, J ſaw the braines of men neuer more ſtuffed, their tongues neuer more ſtirring, their hearts neuer more emptie, nor their hands more idle. Wherefore, after thoſe ſudden Meditations which paſſed me without rule, J was eaſily induced by their ſucceſſe (as a ſmall thing moues the willing) to ſend forth this Rule of Meditation; and after my Heauen vponupon Earth, to diſcourſe (although by way of example) of Heauen aboue. Jn this Art of mine, J confeſſe to hauehave receiued more light from one obſcure nameleſſe Monke, which wrote ſome 112. yeeres agoe, than from the directions of all other Writers. J would his humilitie had not made him niggardly of his name, that we might hauehave knowne whom to hauehave thanked. It had beene eaſie to hauehave framed it with more curioſity: but God and my ſoule know, that J made profit the ſcope of my labour, and not applauſe; and therefore (to chuſe) J wiſhed rather to bee rude than vnprofitable. Jf now the ſimplicitie of any Reader ſhall be…eaue him of the benefit of my precepts, I know hee may make his vſe of my examples. Why I hauehave honoured it with your name, J need not giuegive account to the world, which alreadie knoweth your worth and deſerts; and ſhall ſee by this, that J acknowledge them. Goe you on happily (according to the heauenly aduice of your Iunius) in your worthy and glorious profeſsion, ſtill bearing your ſelfe as one that knoweth vertue the trueſt Nobilitie, and Religion the beſt vertue. The God whom you ſerue, ſhall honour you with men, and crowne you in heauen. To his grace J humbly commend you: requeſting you only to accept the worke, and continue your fauour to the Author.
Your Worſhips humbly deuoted, IOS. HALL.
THE SVMME OF THE CHAPTERS.
THe benefit and vſes of Meditation. Chap. 1
The deſcription and kindes of Meditation. Chap. 2
Concerning Meditation Extemporall. Chap. 3
Cautions of Extemporary Meditation. Chap. 4
Of Meditation deliberate: wherein firſt the qualitie of the perſon: of whom is required,
1 That he be pure from his ſinnes. Chap. 5
2 That he be free from worldly thoughts. Chap. 6
3 Conſtant
In the time ſet. Chap. 7
In continuance. Chap. 8
Of other neceſſary circumſtances: and
1 Of the place fit for Meditation. Chap. 9
2 Of the time. Chap. 10
3 Of the ſite and geſture of body. Chap. 11
Of the matter and ſubiect of Meditation. Chap. 12
The order of handling the worke it ſelfe. Chap. 13
The entrance into the worke:
1 Common entrance, which is Prayer. Chap. 14
2 The particular and proper entrance into the matter, which is in our choice thereof. Chap. 15
The proceeding of our Meditation; therein, a method allowed by ſome Authors reiected. Chap. 16
Premonitions concerning our proceeding in the firſt part of Meditation. Chap. 17
The practice of Meditation: the firſt part whereof in the vnderſtanding; therein
1 We begin with ſome deſcription of that which we meditate of. Chap. 18
2 An eaſie and voluntary diuiſion of the matter meditated. Chap. 19
3 A conſideration of the cauſes thereof in all the kindes of them. Chap. 20
4 The conſideration of the fruits and effects. Chap. 21
5 The Conſideration of the ſubiect wherein or whereabout it is employed. Chap. 22
6 Conſideration of the appendances and qualities of it. Chap. 23
7 Conſideration of that which is contrary to it, or diuers from it. Chap. 24
8 Of compariſons and ſimilitudes, whereby it may be moſt fitly ſet forth to vsus. Chap. 25
9 The titles and names of the matter conſidered. Chap. 26
10 Conſideration of fit teſtimonies of Scripture concerning our Theme. Chap. 27
Of the ſecond part of Meditation, which is the affections: wherein is
1 Firſt required a taſte and relliſh of what we thought vponupon. Chap. 28
2 A complaint bewailing our want and vntowardneſſe. Chap. 29
3 A hearty wiſh of the ſoule for what it complaines to want. Chap. 30
4 An humble confeſsion of our diſability to effect what we wiſh. Chap. 31
5 An earneſt petition for that which we confeſſe to want. Chap. 32
6 A vehement enforcement of our petition. Chap. 33
7 A cheerefull confidence of obtaining what we hauehave requeſted and inforced. Chap. 34
The concluſion of our Meditation, in what order. Chap. 35
Firſt, with thankſgiuing for what we are confident to be granted. Ibidem.
Secondly, with a recommendation of our ſoules and waies to God. Chap. 36
The Epilogue, reprouing the neglect, and exhorting to the vſe of Meditation. Chap. 37
THE ART OF DIVINE MEDITATION.
CHAP. I.
IT is not, I ſuppoſe, a more bold than profitable labour,The benefit and vſes of Meditation. after the endeuours of ſo many contemplatine men, to teach the Art of Meditation: An heauenly buſineſſe, as any belongeth either to man or Chriſtian; and ſuch as whereby the ſoule doth vnſpeakably benefit it ſelfe. For by this doe we ranſacke our deepe and falſe hearts, finde out our ſecret enemies, buckle with them, expell them, arme our ſelues againſt their re-entrance. By this, we make vſe of all good meanes, fit our ſelues to all good duties; by this we deſcrie our weakneſſe, obtaine redreſſe, preuent tentations, cheare vp our ſolitarineſſe, temper our occaſions of delight, get more light vntounto our knowledge, more heat to our affections, more life to our deuotion. By this we grow to be (as we are) ſtrangers vponupon earth; and, out of a right eſtimation of all earthly things, into a ſweet fruition of inuiſible comforts. By this, we ſee our Sauiour with Steuen, wee talke with God as Moſes, and by this we are rauiſhed with bleſſed Paul into Paradiſe, and ſee that Heauen which we are loth to leaue, which we cannot vtter. This alone is the remedie of ſecurity and worldlineſſe, the paſtime of Saints, the ladder of heauen, and in ſhort, the beſt improuement of Chriſtianity. Learne it who can, and neglect it who liſt; he ſhall neuer finde ioy, neither in God nor in himſelfe, which doth not both know and practiſe it.Which are vniuerſall to all Chriſtians, and not to be appropriated to ſome profeſſions. And how-euer of old ſome hidden Cloyſters hauehave ingroſſed it to themſelues, and confined it within their Celles, who indeed profeſſing nothing but contemplation, through their immunity from thoſe cares which accompany an actiue life, might hauehave the beſt leiſure to this buſineſſe: yet ſeeing there is no man ſo taken vp with action, as not ſometimes to hauehave a free minde; and there is no reaſonable minde ſo ſimple, as not to be able both to diſcourſe ſomewhat and to better it ſelfe by her ſecret thoughts; I deeme it an enuious wrong to conceale that from any, whoſe benefit may bee vniuerſall. Thoſe that hauehave but a little ſtocke, had need to know the beſt rules of thrift.
CHAP. II.
THe rather,The deſcription and kindes of Meditation. for that whereas our Diuine Meditation is nothing elſe but a bending of the minde vponupon ſome ſpirituall obiect, through diuers formes of diſcourſe, vntill our thoughts come to an iſſue: and this muſt needs be either Extemporall, and occaſioned by outward occurrences offered to the minde; or deliberate, and wrought out of our owne heart: which againe is either in matter of Knowledge, for the finding out of ſome hidden truth, and conuincing of an hereſie by profound trauerſing of reaſon; or in matter of Affection, for the enkindling of our louelove to God: the former of theſe two laſt, wee ſending to the Schooles and Maſters of Controuerſies, ſearch after the latter; which is both of larger vſe, and ſuch as no Chriſtian can reiect, as either vnneceſſary, or ouer-difficult: for, both eueryevery Chriſtian had need of fire put to his affections, and weaker iudgements are no leſſe capable of this diuine heat, which proceeds not ſo much from reaſon, as from faith.
One ſaith (and I beleeue him) that Gods Schoole is more of Affection, than Vnderſtanding: Both leſſons very needfull, very profitable; but for this age, eſpecially the latter: for if there be ſome that hauehave much zeale, little knowledge, there are more that hauehave much knowledge without zeale. And he that hath much skill, and no affection, may doe good to others by information of iudgement, but ſhall neuer hauehave thanke either of his owne heart, or of God, who vſeth not to caſt away his louelove on thoſe, of whom he is but knowne, not loued.
CHAP. III.
Concerning Meditation Extemporall.OF Extemporall Meditation there may be much vſe, no rule: foraſmuch as our conceits herein varie according to the infinite multitude of obiects, and their diuers manner of proffering themſelues to the minde; as alſo for the ſuddenneſſe of this act. Man is placed in this Stage of the world, to view the ſeuerall natures and actions of the creature; to view them, not idly, without his vſe, as they doe him: God made all theſe for man, and man for his owne ſake. Both theſe purpoſes were loſt, if man ſhould let the creatures paſſe careleſly by him, onelyonly ſeene, not thought vponupon. He only can make benefit of what he ſees; which if he doe not, it is all one, as if he were blinde or brute. Whence it is, that wiſe Salomon putteth the ſluggard to ſchoole vntounto the Ant; and our Sauiour ſendeth the diſtruſtfull to the Lillie of the field.
In this kinde was that Meditation of the diuine Pſalmiſt, which vponupon the view of the glorious frame of the Heauens, was led to wonder at the mercifull reſpect God hath to ſo poore a creature as man. Thus our Sauiour tooke occaſion of the water fetcht vp ſolemnly to the Altar, from the Well of Shilo, on the day of the great Hoſannah, to meditate and diſcourſe of the Water of life. Thus holy and ſweet Auguſtine, from occaſion of the water-courſe neere to his lodging, running among the pebbles, ſometimes more ſilently, ſometimes in a baſer murmure, and ſometimes in a ſhriller note, entred into the thought and diſcourſe of that excellent order which God hath ſetled in all theſe inferiour things. Thus that learned and heauenly ſoule of our late Eſtye, when we ſate together and heard a ſweet conſort of Muſicke, ſeemed vponupon this occaſion carried vp for the time beforehand to the place of his reſt, ſaying, not without ſome paſſion, What Muſicke may wee thinke there is in heauen? Thus laſtly (for who knowes not that examples of this kinde are infinite?) that faithfull and reuerend Deering, when the Sunne ſhined on his face now lying on his death-bed, fell into a ſweet Meditation of the glory of God, and his approching ioy. The thoughts of this nature are not only lawfull, but ſo behoouefull, that we cannot omit them, without neglect of God, his creatures, our ſelues. The creatures are halfe loſt, if we only employ them, not learne ſomething of them. God is wronged, if his creatures be vnregarded; our ſelues moſt of all, if we reade this great volume of the creatures, and take out no leſſon for our inſtruction.
CHAP. IV.
Cautions of Extemporall Meditation.WHerein yet caution is to be had, that our meditations bee not either too farre fetcht, or ſauouring of ſuperſtition. Farre fetcht I call thoſe, which hauehave not a faire and eaſie reſemblance vntounto the matter from whence they are raiſed; in which caſe our thoughts proue looſe and heartleſſe, making no memorable impreſſion in the minde. Superſtitious, when we make choiſe of thoſe grounds of Meditation, which are forbidden vsus as Teachers of Vanitie; or imploy our owne deuices (though well grounded) to an vſe aboue their reach; making them, vponupon our owne pleaſures, not onelyonly furtherances, but parts of Gods worſhip; in both which, our Meditations degenerate, and grow rather perillous to the ſoule. Whereto adde, that the minde be not too much cloyed with too frequent iteration of the ſame thought; which at laſt breeds a wearineſſe in our ſelues, and an vnpleaſantneſſe of that conceit, which at the firſt entertainment promiſed much delight. Our nature is too ready to abuſe familiaritie in any kinde: and it is with Meditations, as with Medicines; which with ouer-ordinarie vſe, loſe their ſoueraignty; and fill, in ſtead of purging. God hath not ſtraited vsus for matter, hauing giuen vsus the ſcope of the whole world; ſo that there is no creature, euent, action, ſpeech, which may not afford vsus new matter of Meditation. And that which we are wont to ſay of fine wits, wee may as truly affirme of the Chriſtian heart, that it can make vſe of any thing. Wherefore as trauellers in a forraine countrey make eueryevery ſight a leſſon; ſo ought wee in this our pilgrimage. Thou ſeeſt the heauen rolling aboue thine head, in a conſtant and vnmoueable motion; the ſtarres ſo ouerlooking one another, that the greateſt ſhew little, the leaſt greateſt, all glorious: the aire full of the bottles of raine, or fleeces of ſnow, or diuers formes of fiery Exhalations: the Sea vnderunder one vniforme face, full of ſtrange and monſtrous ſhapes beneath: the earth ſo adorned with varietie of plants, that thou canſt not but tread on many at once with eueryevery foot; beſides the ſtore of creatures that flie aboue it, walke vponupon it, liue in it. Thou idle Truant, doeſt thou learne nothing of ſo many maſters? Haſt thou ſo long read theſe capitall letters of Gods great Booke, and canſt thou not yet ſpell one word of them? The brute creatures ſee the ſame things, with as cleere, perhaps better eies. If thine inward eies ſee not their vſe, as well as thy bodily eies their ſhape, I know not whether is more reaſonable or leſſe brutiſh.
CHAP. V.
DEliberate Meditation is that wee chiefly inquire for;Of Meditation deliberate. which both may bee well guided, and ſhall be not a little furthered by precepts; part whereof the labours of others ſhall yeeld vsus, and part, the plaineſt miſtreſſe, Experience:Wherein firſt, the qualities of the perſon. Of whom is required: Firſt, that hee bee pure from his ſinnes. wherein order requires of vsus firſt, the qualities of the perſon fit for meditation, then the circumſtances, manner, and proceedings of the worke.
The hill of Meditation may not be climbed with a prophane foot; but as in the deliuery of the Law, ſo here, no beaſt may touch Gods hill, leſt he die; only the pure of heart hauehave promiſe to ſee God. Sinne dimmeth and dazeleth the eie, that it cannot behold ſpirituall things. The Guard of heauenly Souldiers was about Eliſhaes ſeruant before; hee ſaw them not before, through the ſcales of his infidelity. The ſoule muſt therefore bee purged, ere it can profitably meditate. And as of old they were wont to ſearch for, and thruſt out malefactors from the preſence, ere they went to ſacrifice; ſo muſt we our ſins, ere we offer our thoughts to God. Firſt, ſaith Dauid, I will waſh my hands in innocencie, then I will compaſſe thine Altar. Whereupon not vnfitly did that worthy Chancellour of Paris make the firſt ſtaire of his Ladder of Contemplation, Humble Repentance. The cloth that is white (which is wont to be the colour of innocencie) is capable of any Dye; the blacke, of none other. Not that wee require an abſolute perfection, (which, as it is incident vntounto none, ſo if it were, would exclude all need and vſe of Meditation) but rather an honeſt ſinceritie of the heart, not willingly ſinning, willingly repenting when we hauehave ſinned: which who ſo findes in himſelfe, let him not thinke any weakneſſe a lawfull barre to Meditation. He that pleads this excuſe, is like ſome ſimple man, which being halfe ſtarued with cold, refuſeth to come neere the fire, becauſe hee findeth not heat enough in himſelfe.
CHAP. VI.
Secondly, that he bee free from worldly thoughts.NEither may the ſoule that hopeth to profit by meditation, ſuffer it ſelfe for the time intangled with the world; which is all one, as to come to Gods flaming buſh on the hill of viſions, with our ſhooes on our feet. Thou ſeeſt the bird, whoſe feathers are limed, vnable to take her former flight: ſo are we, when our thoughts are clinged together by the world, to ſoare vp to our heauen in Meditation. The paire of brothers muſt leaue their nets, if they will follow Chriſt; Eliſha his oxen, if hee will attend a Prophet. It muſt bee a free and a light minde that can aſcend this Mount of Contemplation, ouercomming this height, this ſteepeneſſe. Cares are an heauy load, and vneaſie: theſe muſt bee laid downe at the bottome of this hill, if wee euer looke to attaine the top. Thou art loaded with houſhold cares, perhaps publike; I bid thee not caſt them away: euen theſe hauehave their ſeaſon, which thou canſt not omit without impietie: I bid thee lay them downe at thy Cloſet doore, when thou attempteſt this worke. Let them in with thee, thou ſhalt finde them troubleſome companions, euer diſtracting thee from thy beſt errand. Thou wouldeſt thinke of heauen; thy Barne comes in thy way, or perhaps thy Count-Booke, or thy Coffers, or it may be, thy minde is beforehand trauelling vponupon the morrowes iourney. So, while thou thinkeſt of many things, thou thinkeſt of nothing; while thou wouldeſt goe many waies, thou ſtandeſt ſtill. And as in a crowde, while many preſſe forward at once thorow one doore, none proceedeth; ſo when variety of thoughts tumultuouſly throng in vponupon the minde, each proueth a barre to the other, and all an hinderance to him that entertaines them.