The Practical Christian, Tract · Chapter 1
CHAP. I.
AMongſt all Religious Duties, there is none more neceſſary, profitable, and comfortable, to a Chriſtian, than Divine Meditation; and yet, no duty that Chriſtians are leſs acquainted with, more backward to, and careleſs of, than that: I have therefore made choice of this Subject to ſpeak unto, and the more fully, that I might thereby quicken my ſelf, and you, to the more frequent practiſe of it; and the rather, becauſe Experience ſhews it, to be the life and ſoul of Religion. Without Meditation, a Chriſtian is but the Carkaſs of a Chriſtian; it's as eaſie for a Man to live without a Heart, as a Chriſtian to live a ſpiritual life without Meditation. And, becauſe ſome complain of ſcarcity or want of matter, others of plenty, or too much matter, and others of diſtraction, or want of Method; I ſhall endeavour therefore, to ſelect the choiſeſt things for Meditation through the body of Divinity, and reduce them to their ſeveral heads: that ſo, how-ever you cannot remember them all, yet you may have them ſtill before your Eyes, and go on in the meditation of them, day after day; or chooſe out ſuch heads, as your preſent Exigencies moſt call for.
But firſt of all, before I enter on the particular heads of Meditation, I ſhall open to you the nature of it, and preſs upon you the practiſe of it.
For the connexion of the words, take it briefly thus: The whole Pſalm is no other than a Meditation of David's, on God's Attributes and Works.
In the firſt Verſe, you have his Meditation on God's Attributes: In the 2d. Verſe to the 26. you have his Meditation on God's Works, firſt of Creation, and then of Providence.
Firſt, His works of Creation: and here, on the work of every day; as for Example, the firſt day God made the Light, and that you have in the ſecond Verſe; the ſecond day he made the Heavens, Verſe the ſecond; the third day he made the Earth, and the Water, and that you have Verſ. the 5, to the 19; the fourth day he made the Sun, the Moon, and the Stars, and this you have Verſe the 19, to the 25; the fifth day he made the Sea, and the Fiſh in it, and this you have in the 25th. Verſe; the ſixth day, he made Man, and the Beaſts of the Earth, and this you have in the midſt of the reſt, Verſ. 14, 15, 16.
Secondly, Having meditated on the works of Creation; next, he proceeds to the works of his Providence, Verſ. 26. to the 31. And, from the conſideration of all theſe glorious Attributes and Works of God, breaks out into Gratulation, Meditation, Affection, and Supplication, Firſt, Gratulation, Verſe 31, 32, 33: Meditation and Affection, Verſe the 34: and Supplication, Verſe the laſt.
That which I have made choice of to treat on, is Meditation, Verſe the 34. Whence, the Obſervation is obvious to all.
Doct. That, It is the property of Saints to meditate on God, and the things of God.
For the more profitable opening of it, we ſhall enquire into theſe things.
1. What Meditation is.
2. The Kinds of it.
3. Prove the Point.
4. Give you the Grounds of it; and then,
5. Apply it.
Firſt, What Meditation is: The word in the original hath a double ſignification, it's rendered ſometimes Meditation, and ſometimes Speech. So ſome tranſlates it: but our laſt, and the moſt [Meditation], and ſo I ſhall handle it. This duty is ſeveral ways expreſſed in the Scripture, as for inſtance. Firſt, Sometimes, Remembring, as Pſal. 63. Verſ. 6. When I remember thee on my Bed, explained by the following words, and meditate on thee in the Night—Watches: Secondly, Sometimes it's call'd A thinking on God, Pſal. 48.9. We have Thought upon thy loving kindneſs, O God. Sometimes A muſing on God, Pſal. 143. Verſ. 5. I muſe upon the work of thine hands.
Q. But what is it?
A. In the general, no other than, The fixing of our thoughts upon a thing; or, A ſerious muſing on it, that we may the better underſtand it, and be more affected with it. So as there are two ſpecial Acts in it; First, One direct upon the thing meditated on; and the Second reflect, upon the Perſon meditating. The firſt is an act of the mind, or the contemplative part of the underſtanding; the ſecond is an act of the conſcience applying the thing unto a man's ſelf. The end of the firſt is to enlighten, of the ſecond to better the ſoul.
Secondly, For the kinds: It is either deliberate, and ſolemn, or occaſional and ſudden. First, Deliberate, and Solemn, is, when we ſolemnly ſet apart ſome time, and ſequeſter our ſelves from all company, to think upon ſome ſpiritual matter for the better informing of our judgments, warming of our affections, and reforming our lives, as that of David in the 119 Pſalm.
Secondly, Occaſional and ſudden, is that which is occaſioned by ſuch outward objects, as by the providence of God are offer'd unto our ſenſes, as that Pſal. 8. Verſ. 3, 4. When I conſider, &c. Firſt, of deliberate and ſolemn Meditation, I ſhall open it a little further to you, and therein ſhew you a little more clearly, What this is, and That this is the property of the Saints, The grounds of it, and then Apply it.
Firſt, It may be deſcribed thus; A ſerious fixing of our thoughts upon ſome thing, with a particular application of it to our ſelves, ſo as to be affected with it, and frame our lives according to it. Firſt, (I ſay) it is a ſerious fixing of our thoughts upon a thing; not a ſlight and tranſient thought, but a fixed and dwel…ing thought, Pſal. 119. My meditation ſhall be of thee all the day, Verſ 97. Secondly, with particular application of into our ſelves, like the good Houſwife, Proverbs 31. & 16. She conſidereth a Field, and buyeth it; ſo gracious Souls conſider of this, and that, ſpiritual ſubject and appropriate it; that is, lay it to their heart, as it is expreſſed, Iſaiah 57.1. The righteous are taken away from the evil to come, and no man lays it to heart: And Malachy 2.2. If you will not lay it to heart, &c. Thirdly, ſo as to be affected with it: Pſal. 39.3. Whilſt I was muſing, the fire burned: Pſal. 119 50. This is my comfort in mine affliction: thy word hath quickned me: And Verſ. 52. I remembred thy judgments of old, and have comforted my ſelf. Fourthly to frame our lives according to it, as David, Pſal. 119 59. I conſider'd my ways, and turned my feet unto thy teſtimonies: And that Firſt, becauſe without practiſe, all knowledge is but ignorance, 1 Epſt. John 2.4. And ſecondly, it will aggravate mens condemnation at the laſt, Luk. 12.48.
Secondly, That this is the property of gracious Souls, you may ſee in David here, and frequently elſe-where, Pſal. 63.6. & 143. Verſ. 5. Pſal. 119.15.23.48.78.97.99.148. Then, Joſeph, Gen. 24.63. And all other godly men, Pſalm. 1. verſ. 2d. Malach. 3.16.
Thirdly, For the grounds of it; First, becauſe they know it is their duty, that which God hath commanded, Joſhua 1.8. 1 Timothy. 4.15. Coloſſians 3.2. Set your affections on things above, &c.
Secondly, Their love to God: Love delights to think on the Perſon and Thing beloved, Pſal. 119.97. Oh, how I love thy Law, it is my meditation all the day long. Amor eſt ubi amat, non ubi animat, is an old ſaying, and as true as old, The mind is where a man loves, and not where he lives. The more men love, the more they think; and the more they think, the more they love.
Thirdly, The tranſcendent excellency of God, and the things of God, Pſalm. 119.129. Thy teſtimonies are wonderful, therefore doth my ſoul keep them. Canticles 1.3. Thy Name is an Ointment poured out, therefore do the Virgins love thee, Pſalm. 3.2, 3.
Fourthly, Becauſe they have receiv'd a new nature: They are made partakers of the Divine Nature, 2 Pet. 1.4. They are renewed in the ſpirit of their minds, Rom. 12.2. and thereby are taken off from theſe things below, to mind, affect, and purſue thoſe things above. Men of high, and noble ſpirits can't endure to be imployed about low, and baſe things, but thoſe of the higheſt and greateſt Concernment; ſo, Gracious Souls they account the things of the World, and the Fleſh too low for them, and deſire to have their thoughts to be taken up with God, and Chriſt, his Spirit and Kingdom, their precious and immortal Souls; their ſafety and welfare here, and to all Eternity.
Such as the man is, ſuch are his thoughts; The liberal man deviſeth liberal things, Iſaiah 32.8. A good man out of the good treaſury of his heart bringeth forth good things, Math. 12.35.
Ʋſe, the Firſt.
1. This ſhews us the reaſon why Profeſſors are ſuch Non-proficients in the School of Chriſt; namely, becauſe they are ſo ſeldom and ſlight in this weighty duty of Meditation, reſt in hearing, reading, and never think on it more: the Devil will never trouble ſuch; he cares not how much they are in duty, ſo he can prevail with them not to think on it after.
Ʋſe, the Second.
For the humiliation of three ſorts. Firſt, Such as meditate not at all on God, or the things of God, as natural, carnal, wordly Men do not, will not; Pſalm. 10.4 The ungodly is ſo proud, God is not in all his thoughts, Viz. with any delight.
Secondly, Such as have their Meditation on other things, as the ambitious Man on his honour, the Covetous Man on his wealth, the Voluptuous Man on his pleaſure, the Merchant on his Ships, the Trades-man on his Shop, &c. none of them any ſerious thoughts of God, or the things of God.
Thirdly, A worſe ſort there are that think on God, not to honour him, but diſhonour him; either have low and baſe thoughts of him, or wicked and ungodly thoughts; Firſt, Some that have low and baſe thoughts of God, as ignorant and ſuperſtitious ſorts of People, who conceive of God, as an old Man, ſitting in Heaven with a Crown on his Head, and a Scepter in his Hand, looking down upon his Creatures, and governing the World; others, Though they do not conceive of him ſo groſly, with a Bodily ſubſtance, but acknowledge him to be a Spirit, yet not ſuch a Spirit as he hath revealed himſelf to be, a Pure, Holy, Juſt, Omnipreſent, Omniſcient, Omnipotent Spirit; but conceive him to be ſuch a one as themſelves, Pſal. 50.21. Secondly, Others, they have wicked and ungodly thoughts of him; ſome, Atheiſtical thoughts, as thoſe, in Job 21. Verſ. 15. Who is the Almighty, that we ſhould ſerve him? Others, baſphemous thoughts, as they, Pſalm 94. Tuſh! God ſees not, God regards not; Others, diſtruſtful thoughts, as, 2 Kings 8. laſt. This evil is of the Lord, Why ſhould I want any longer upon him? Others, rebellious, contemptuous thoughts, as they, Pſal. 12. Our Tongues are our own. Who ſhall controle us? Jerem. 18.12. There is no hope, we will walk after the imagination of our own hearts; and Chap. 44.17.
A Third Ʋſe, of Exhortation.
If you will evidence your ſelves to be Saints indeed, then to make this your property and practiſe. That you may be the more willing to it, and able for it, I ſhall do four things; First, Give you ſome Motives to it; Secondly, Diſcover and remove the Hinderances of it; Thirdly, Give you ſome Helps to it; And, Fourthly, Some Directions for it.
Firſt, By way of Motive, to quicken you to it, Conſider with me the Neceſſity, Excellency, Utility, and ſweetneſs of this Duty.
First, The Neceſſity of it, in many reſpects; as, Firſt, The command of God, that which he expreſly requires, as you ſaw before, and may further, Deut. 6.6. Job 37.14. Eccl. 7.15. Haggai. 1.5, 6.
Secondly, Becauſe it is the end, wherefore he hath revealed, and made himſelf known to us, in his Word and Works, Pſal. 111.4. Iſai. 41.19 20.
Thirdly, Becauſe without Meditation no Converſion, David firſt conſider'd hi… ways, and then turn'd his Feet to God' teſtim nies, Pſalm. 119 59. The Prodigal firſt bethought himſelf, and then return'd to his Fathers Houſe, Luke 15. That there is no Converſion without Meditation, appears, in that ſuch as are connected, are converted in this way, and Method; First, They he…r the Word; Secondly are convinc'd of the Truth Thirdly, Meditates how much it concerns them; Fourthly, by Meditation come to be affected with it; And, Fifthly, By affection, are wrought over to a holy reſolution of Faith and Obedience.
Fourthly, Becauſe, without Meditation, you cannot profit by any thing you hear, or read, out of the Word, or ſee in the works of God. A Plant may as ſoon grow without watering, and Meat nouriſh without digeſting, as a Soul profit in holineſs without Meditation: God provides Meat, ſends his Miniſters to Cook it, and dreſs it; it is Meditation muſt Concoct it; otherwiſe like Meat undigeſted, the Stomack will be burdened with it, and caſt it up again; or, if it abide, it will breed ill humours, and make them ſick unto death. The Reaſons are obvious; First, Becauſe, without meditation, the Seed of the Word will lye uncover'd in the Furrows of the Soul; and being uncover'd, the Devil will come and ſteal it away, as the Birds do the Seed in the High-way, that lieth uncovered: Secondly, Becauſe, without meditation, we ſhall never be affected with what we hear, or read out of the Word, Deutr. 6.6. Theſe words which I command thee this day, ſhall be in thy heart; and it cannot be in the heart, if we do not meditate on it. Thirdly, Without meditation, it will not ſtay, or abide on the heart: it is meditation that keeps it, and faſtens it, and makes it like letters, Engraven on Gold and Marble, to abide long; Fourthly, Becauſe, Not to meditate on the Word, is to offer contempt to the Word, as a Man doth to that Perſon, and thing, which he never regards to mind, and think on; and, Prov. 13 13. He that deſpiſeth the Word, ſhall be deſtroyed: Fifthly, Becauſe, without meditation, when Men come to lie on their ſick and Death-beds, their Eyes will be opened, to ſee and bewail their folly; for a Man to walk in a way, and never conſider where he is going, and what miſchief may befall him in it, How will he befool himſelf? How will he wiſh he had hearkned to God's counſels? Deut. 32. Oh, that men were wiſe, underſtood this, conſider their latter end. Many have lamented, when it was too late; let us take warning by others harming, Prov. 5.12, 13.
1. It is an Angelical ſervice; the only and the chief Service (that we know of) that the Angels are exerciſed in, ſc. the meditation of God's glorious excellencies, will, and ways, and works; and therefore, if we would attain to the Height of Angels, it muſt be by Meditation: Dr. Holdſworth, on Pſal. 119.48.
2dly. A ſecond motive is the tranſcendent Excellency of this duty: Firſt, It is a duty moſt pleaſing and acceptable unto God, above all other duties; above all Ear-ſervice, Tongue-ſervice, and Hand-ſervice; if there be not Head and Heart-ſervice, he abhors all, Iſaiah 29.13. But now meditation, that makes all acceptable, whatſoever defects and failings there be in the reſt; the reaſons are, Firſt, Becauſe meditation comes immediately from the heart, which is that God principally looks to, and delights in: Secondly, Becauſe the ſecreſie of it is accompanied with more humility and ſincerity, which are the graces God ſo much prizeth. Thirdly, Becauſe it is a duty ordinarily more full of ſpiritualneſs and heavenlineſs, than other duties are. Fourthly, The excellency of it, appears, in that nothing is able to hinder us from it no Time, nor Tyrant, though they may from ſpeaking, and acting, yet not from meditating and thinking on God, and the things of God; the mind of the greateſt Slave is ſtill free to think on what he will: Fifthly, It is that which will transform us more into the Image of God, from glory to glory, 2 Cor. 3. ult. As a Pearl, by the frequent beating of the Sun-beams upon it, becomes more lightſome, and radiant, like the Sun; ſo Meditation, not only makes the faces of Chriſtians to ſhine, but their lives in the Eys of all, God, Angels, and Men; good, and bad: Sixthly, In that it is an Anticipation of glory, a perſpective to ſhew us the glory of Heaven, Jacob's Ladder to carry us up to Heaven, a taking poſſeſſion of Heaven in our minds, before we come there in our bodies; by this, we may, with Stephen, ſee Chriſt ſtanding at the right hand of God, ready to receive us, and with Moſes talk with God face to face, and with the Apoſtle be rapt up to Heaven, and ſee that happineſs we are loath to leave, and cannot utter what it is, 2 Cor. 12.
The Third Motive is the great Utility of this duty, no duty more profitable for Humiliation, Conſolation, Edification, and Salvation.
First, For Humiliation: Meditation makes men look into, and ſeriouſly conſider the lives of their ways, the multitude and greatneſs of their ſins, the Circumſtances that do aggravate them, the ſad fruits, and effects of them, and ſo humble themſelves the more thorowly under them: As Peter, after he had denied his Lord and Maſter, when he reflected, and conſider'd, whom he had denied, and who he was that denied him, and how often he had denied him, it made him go out, and weep bitterly; whereas on the contrary, if men never ſet apart any time to meditate of the ſinfulneſs of their nature, the evil of their ways, and the circumſtances by which they are aggravated, they can never be humbled under them, as they ought, Jerem. 8 6. No man repents of his wickedneſs; Why? becauſe no man ſaid, What have I done? &c.
Secondly, Moſt profitable for Conſolation; Firſt, Becauſe it makes men to look after the Remedy, the grace of God hath vouchſafed to free them from ſin, and miſery, and labour to know Jeſus Chriſt, who he is, and what he hath done, and ſuffer'd for them, and what they muſt do to get an intereſt in his Merits, Graces, Benefits; Secondly, It makes them to acquaint themſelves with the Covenant of Grace, which he hath made and ſeal'd in the blood of his Son, to get an intereſt in it, and thoſe many and precious promiſes of pardon and peace, ſalvation and deliverance; all, Yea, and Amen, in Chriſt Jeſus; as you may ſee in David, Pſalm 94.19. Whereas, without meditation, men are careleſs of theſe things, and ſo deprive themſelves of that ſupport and comfort, which otherwiſe they might have in time of trouble: Thirdly, That which will clear up a work of grace, evidence them to be truly gracious Souls, according to that of the wiſe man, Prov. 23.7. As he thinketh in his heart, ſo is he. As a Man's thoughts are, ſuch is the man. Meditation (as one well ſaith) is the Touch-ſtone of a Chriſtian, it ſhews what Metal he is made of; it's a ſpiritual Index, to ſhew what is within, as the Index ſhews what is in the Book, ſo Meditation ſhews what is in the heart. The godly Man thinks on God's Name, Malachi 3.17. but for the wicked man, God is not in all his thoughts, Pſalm 10.
Thirdly, Profitable for Edification, and building up the whole man in grace and gracious practiſes: it betters the Head, the Heart, the Tongue, the Life.
Firſt, It betters the Head, keeps out evil thoughts, and furniſheth them with good thoughts; it makes men look into the nature of things, to ſearch the Scriptures, whether things be ſo, or no; to examine their own ways, whether they be good, or evil, and ſo to make the greater progreſs in ways of well-doing, as David, Pſal. 119.99. whereas, without Meditation, all that men read, and hear, is but —rudis indigeſtaque moles, a kind of confuſed knowledge. As it betters the Underſtanding, ſo the Memory; for it recalls things forgotten, and imprints them the more deeply in the memory, rivets them there, and turns them into blood and ſpirit, juice and marrow: whereas the neglect of it ſpoils the memory, and makes them loſe the benefit of all they have heard, and read, and ſeen.
Secondly, It betters the Heart, for it makes men apply general truths to themſelves in particular, turns Brain-knowledge into Heart—knowledge, Contemplative-knowledge into Practical—knowledge. And needs muſt it better the Heart, ſeeing it excites and ſtirs-up the Affections to love and delight more in what they hear, and read, Pſal. 39.3. Pſalm. 119.97. It quickens alſo to duty, and fits men for it, Pſal. 5.1. It ſets the heart alſo in Tune; the Muſician firſt puts his Inſtrument in Tune, and then plays his Leſſon: ſo Meditation, it tunes the Heart, and then enables to holy duty: in a word, it's the Wing of the Soul, by which it mounts up to Heaven, and takes a view of the Coeleſtial Canaan.
Thirdly, It betters the Tongue, it furniſheth a Man with matter, and Method, to ſpeak unto God's glory, and other's edification, whether at home, or abroad; in trading or travelling, whatſoever he is about: whereas without meditation, a Scholar is no more, than what he reads out of his Book, and a Hearer no more than what he hears out of the Pulpit. Hearing brings truth to the Ear, but Meditation brings it into the Heart: The Bee firſt ſucks the flower, and then by working in the Hive, makes Honey of it; ſo muſt Chriſtians, after hearing, work it on their hearts; or no Honey of Grace.
Fourthly, It betters the Life, in that it cauſeth the Word to have power on the heart, to perſwade, and draw Men to the practiſe of it. 1 Theſ. 1.5, 6. Whereas without meditation, it hath no influence upon the heart, as you may ſee generally in thoſe that neglect it; And it ſtands with reaſon, becauſe Meat (though never ſo well dreſſed) doth not nouriſh us, is a burden, rather than a benefit, being not digeſted; ſo is it with the food of the Soul, as we finde in thoſe, by ſad experience, that cannot endure to have it brought home to their Conſciences.
Fourthly, It's profitable unto Salvation, 1 Cor. 15. verſ. 1. Then are ye ſaved, if you keep in memory what I have preached unto you, that is, ſo as to meditate on it: And Pſalm firſt, Bleſſed is the Man that delights in the Law of God, and meditates therein Day and Night: Bleſſed with Grace here, and Glory hereafter.
A fourth Motive, drawn from the ſweetneſs of it. It muſt needs be very ſweet; Firſt, Becauſe, if it be delightful to wicked men, to think on evil, then much more for godly Men to think on that which is good, and the chief Good: Secondly, Becauſe, it not only carries up the Soul to Heaven, but brings down Heaven into the Soul: It is a beginning of the beatifical Viſion, a handſel of Heavens happineſs, a fore-taſt of Eternal Life. This is it made David ſay, The meditation of him was ſweet, and to account it ſweeter than the Honey, or the Honey-comb, Pſalm. 19. and to eſteem it above Thouſands of Silver and Gold. Pſal. 119. Thus you ſee enough by way of Motive. That which I ſhall do next, will be, To remove the Letts that hinder Men from this duty; Becauſe there is not one Duty that meets with more rubs and hinderances, both from within and without, than this of Meditation, eſpecially from Satan, who ſets himſelf moſt againſt this, That men may not reflect upon their ways, and thereby be moved to get out of his ſnare; It ſhould be our wiſdome therefore to break the Cords of this Helliſh Philiſtim; The benefit and comfort of it will make amends for all.
Q. But what are theſe Lets and hinderances?
Anſ. They are either vain pretences, or ſinful luſts.
Firſt, Vain pretences; as for inſtance, Firſt, Some, and the moſt pretend the difficulty of it, that it's a very hard matter, to ſequeſter a man's ſelf, and keep the heart cloſe to God, in ſpiritual things. Anſwer, It's true, it is ſo; but conſider, So are all excellent things, foreign, But this ſhould be no diſcouragement, but rather an encouragement to labour the more after them; It's a hard work for Men to Plow, and Sowe, and Reap; to digg in Mines for Gold and Silver; to make long Voyages through many Storms: yet all this men are willing to do, for gains-ſake. How much more ſhould we undertake this work of Meditation; ſeeming, though never ſo hard and harſh in regard of the practice, yet it is ſweet in regard of the profit. This, as you have ſeen, betters head, heart, tongue, life. Secondly, the hardneſs and harſhneſs of it, is only at the firſt entrance upon it, uſe and exerciſe will make it facil and eaſie; Chriſt's Yoke, at the firſt putting on, ſeems heavy, but when it is once on, and worn a while, it becomes eaſie, and will prove a Crown at laſt; It's hard to get up to the top of a high Mountain, but when a Man is up, he findes a very pleaſant, and delightful proſpect, that abundantly recompenceth all his labour, and pain; ſo will this duty of meditation, it will cauſe us to come down from the Mount, as Moſes, with our faces ſhining, and our lives alſo.
Secondly, Others pretend their weakneſs, and inability for this duty, in regard of the blindneſs of their minds, dulneſs of their head, deadneſs of their ſpirits; whereas theſe ſhould quicken them, ſo much the rather to make uſe of it, it being a ſpecial means to remove them. Men do not uſe to abſtain from food, or Phyſick, becauſe they are weak, but rather make uſe of them, that they may get better ſtomacks.
Thirdly, Others pretend want of matter: wheras this is a vain excuſe, it is not ſo much want of matter, as want of a heart, for a Man cannot look any where, above or beneath, within or without, or round about, but he may finde matter enough to imploy his head, and heart: the Book of the Creatures, the Book of the Scriptures, of Providence, of Conſcience, are full of profitable matter, the conſideration of our own ſins, and corruptions, wants and neceſſities, God's continued and renewed Mercies, and Judgments, will afford a Man matter enough every Day to meditate on.
Fourthly, Others pretend want of leaſure, they have ſo much buſineſs, as they cannot attend it, a vain excuſe, for they can find leiſure enough to meditate on vain and ſinful things, for vain and fooliſh talk, and vain and fooliſh paſs-times, notwithſtanding all their worldly occaſions. And whatſoever elſe men neglect, they ought to have an eye to, and a care of the welfare of their Souls above all other things, this being the one thing neceſſary, in compariſon whereof all other things are unneceſſary; as men are made to acknowledg, when they come to lie on their Death-beds.
Fifthly, Others pretend they want a convenient place, and time; A vain excuſe too; for however a man may not have ſo convenient a place for ſecreſie, and ſolitarineſs, as he would, yet there is none that hath a heart to the duty, but he may finde ſome place, or other to do it in. If not in the houſe with Daniel, 6.10. yet in the Field with Iſaac, Gen. 24. And if he be hinder'd in the Day time, yet he may do it in the Night with David, Pſalm. 6. and Pſalm 16. and Pſalm 119. Secondly, Other hinderances are the ſinful luſts of the fleſh; Firſt, all ſin in general, it ſo dims and dazles the eye of the mind, as it can no more behold ſpiritual Excellencies, than the Owl can the light of the Sun; Secondly, Some ſins in ſpecial keep men from it; as, First, Thoſe ſins we are moſt inclin'd unto by our conſtitution, and complexion, theſe uſually inſinuate themſelves moſt, and Satan uſeth moſt to tempt unto, either to hinder us from, or diſtract us in duty; Secondly, giving way to wandering, and roaving Senſes, vain and wicked thoughts, theſe keep out better: whence that, Jeremy 14.4. Oh Jeruſalem, waſh thine heart from filthineſs, how long ſhall vain thoughts lodge within thee! The Veſſel muſt firſt be cleanſed of the filth in it, before it can be capable of ſweet and precious Liquor, eſpecially the giving way to ambitious, covetous, voluptuous thoughts, or inordinate affection to the honours, riches, pleaſures of the World, this you may find our Saviour ſhews to be that which keeps men from duty, or diſtracts men in it, Math. 13.22. Mark 4.19. Luke 8.14. Theſe worldly and fleſhly thoughts and affections, they are as Bird-lime to the Wings of the Bird; ſo intangle the Soul, as it cannot ſoar aloft on the Wing of Meditation: they are as Leaden-weights or Plummets tied at the Leggs, to keep men from aſcending the Mount of the Lord, and therefore to hearken to the counſel of the Apoſtle, Heb. 12.1. and as to keep out all ſinful, and worldly thoughts, ſo all religious thoughts, when they are unſeaſonable, or impertinent to the preſent buſineſs in hand, ſeeing however for the matter they be good, yet they are cunningly thruſt in by Satan to diſtract us in our preſent Meditation, that ſo by thinking on two things at once, we ſhould not receive benefit by either, therefore to watch againſt them, and keep our hearts cloſe to the ſubject we have made choice of to meditate on. Thus for the Letts.
Thirdly, Follow the Helps to meditations; and the Firſt may be this, To chooſe out ſome ſpecial ſubject to meditate on, either concerning God, or our ſelves, and not run from one to another: Secondly, Set about it with affection to it, for what we affect, that we delight to think on; Thirdly, Get an inward principle of grace, that may elevate your ſpirits, and mount your minds upward, heavy things they naturally deſcend, becauſe they have a principle inclining to it: light things aſcend, becauſe they have a principle inclining to it. And therefore (I ſay) get ſuch an inward principle of grace, that may call us upward; look as 'tis with a worldly-minded man, wherſoever he is, or whatſoever he is doing, ſtill the World is in his thoughts; when he riſeth up, and when he lieth down, yea, and when he ſleeps, he dreams of the World; nay, in his beſt ſervices, hearing, receiving, faſting, praying, ſtill his heart is on his honours, pro…, pleaſures; ſo it is with a godly man, that hath received a Principle of grace; whereſoever he is, and whatſoever he is doing, his heart is ſtill God-ward, and Grace-ward, and Heaven-ward. As ſoon as he is awak'd, he is preſently with God, and walks all the day after with God, as Noah, Geneſ. 11.6. and at Night he endeavours to ſleep with God, Pſalm 4. [laſt]. His whole converſation is in Heaven, Phil. 3.20.
A fourth help is temperance in the uſe of the Creature: this clears the head from Vapours, the Body from humours, that would diſtemper it, and unfit it for duty, and renders the Body every way ſerviceable to the Soul.
Fifthly, To keep a narrow watch over our Thoughts within, and our Senſes without, that they do not with-draw our hearts from what we are to meditate on.
Sixthly, Pray unto God ſo to fit us for it, aſſiſt us in it, and bleſs it to us, as it may be honourable to him, and profitable and comfortable to us: So much for the Helps.
The fourth thing I promiſed, was the Rules, and directions to be obſerv'd in, and about it; and theſe reſpect the Perſon, the Geſture, the Place, the time, and the manner; Firſt, For the Perſons that would meditate with profit and comfort, they muſt be thus qualified, Holy, humble, chaſt, and meek; Firſt, Holy, becauſe unholy ones, neither will nor can meditate on holy things with any affection or delight; Secondly, Humble, becauſe God reſiſts the proud, and gives Grace only to the humble, James 4. Thirdly, Chaſt, becauſe ſuch as are laden with luſt, are ever learning, and never come to the knowledge of the truth, 2 Tim 3.7. Fourthly, Meek, becauſe paſſion blindes the mind, and diſtempers the whole man.
Secondly, For the Geſture to be uſed in meditation, no certain rules can be given, but every one to uſe that which he findes by experience to be moſt helpful to him in duty: only in the general, that it be Reverential, and ſuch as may moſt ſtir up Devotion, and keep us moſt attentive to, and intentive on the duty.
Thirdly, For the Place of meditation, we may meditate with Iſaac in the Field, Daniel in the Chamber, David in the Bed, Peter on the Houſe top, Christ in the Mount: it is not much material where it be, ſo we obſerve the counſel, (a great Maſter in this Art gives) which is to have an eye to three things, Secreſie, Silence, and Reſt; The first excludes company, the ſecond noiſe, the third motion, all very uſeful to prevent diſtraction, which we are very ſubject to in this duty.
Fourthly, For the time of ſolemn meditation, we ſhould make Conſcience of it, before, in, or at every Duty of God's Worſhip; we ſhould do well to ſet apart ſome time every Day. Pſal. 4.3. A godly man is ſaid to be a man ſet apart: as God ſets him apart for himſelf by Election, ſo he ſhould ſet himſelf apart for God, by Meditation; and when you do, to take the beſt and fitteſt ſeaſon (for every thing is beautiful in its ſeaſon): now the ſeaſons for performing this duty, are either ordinary, or extraordinary; Firſt, For the ordinary ſeaſons, they are either the Week-day, o… the Sabbath-day; now here to obſerve theſe Rules Firſt, It will be profitable to meditate on ſom… thing every Day in the Week, but abſolutely neceſſary on the Lord's Day, as being in a ſpecial manner ſanctified and ſet apart for that purpoſe therefore call'd the Lord's Day, Revel. 1.10. Becauſe, he that is the only Author of it, ought to be the whole ſubject of it on that Day; Secondly For the fitteſt time of the Day, no man can preſcribe to others, but every one to take that which he can beſt ſpare from his particular calling, an… wherein he findes himſelf beſt diſpoſed for i… Jacob uſed it in the Morning, Geneſ. 28.16. Iſa… in the Evening, Geneſ. 24.63. Peter in the Midday, Acts 10. David in the Night, Pſal. 63. Th… moſt free and quiet ſeaſons are the Morning, an… the Evening, for the better imprinting things i… the memory, whence Biſhop Hall, and Mr. Baxt… commended theſe ſeaſons out of their own experience: but we cannot preſcribe to any; on… leave every one, as he findes the temper of his body and ſpirit moſt inclin'd, and diſpoſed to; Thirdly, Though none ſtrictly bound to any part of the Day, yet none to leave themſelves at random, and at large, to do it at any time of the Day, but appoint ſome ſet-time for it, either the Morning or Evening, either before or after Supper, or a little before we compoſe our ſelves to reſt. The reaſon is, becauſe if we ſhould leave our ſelves at randome, we ſhould never be conſtant in this Exerciſe, but ſhift it off from one time to another: Fourthly, When you have ſet the time, then be careful to obſerve it conſtantly (unleſs ſome urgent neceſſity prevent) becauſe otherwiſe fickleneſs, and unconſtancy will keep us from profiting by it, and ſoon make us weary of it.
Secondly, For extraordinary Seaſons, they are amongſt others, theſe; First, When the ſpirit of God doth in a more than ordinary manner move and incline to it, when the Spirit lifts up the heart to Heaven, then to lift up with him, to nouriſh and cheriſh thoſe motions; Secondly, When you are under more than ordinary trouble of Spirit, then to apply your ſelves to this duty, for Cordials are never more ſeaſonable than in times of fainting, Pſal. 94.19. 2 Cor. 4. 2 laſt verſes: Thirdly, When either Age or ſickneſs do ſummon us to death, then is a fit ſeaſon to meditate on God, and the things of God, when all other things in the World begin to leave us, then to think on thoſe things will never leave us, for it's obſervable in the Saints, they have been moſt heavenly in their mediations, affections, and expreſſions towards their end, as Jacob, Geneſ. laſt; Moſes, Deut. 33. & 33. chap. our Saviour in the 14, 15, 16, 17. chap. of John, we ſhould follow them in the ſame practiſe. As the pulling down of one Ballance, is the lifting up of another; ſo the drawing down of the body to Earth, ſhould be the lifting up of the Soul to Heaven: As the Soul here is uſually at the worſt, when the Body is at the beſt; ſo the Soul ſhould be at the beſt, when the Body is at the worſt.
The fifth Circumſtance, is the Manner how we are to perform this duty, and that is thus, Cordially, reverently, ſeriouſly, affectionately, conſtantly, and orderly: Firſt, Cordially, becauſe it's not the meditation of the head, but the heart God looks unto: Prov. 4. My Son give me thy heart. Luke 2.19. Mary ponder'd Chriſt's ſayings in her heart, Pſalm. 19. laſt, and 49.3. Secondly, To do it reverently, remembering and conſidering he is a great King, and his Name is dreadful amongſt the Heathen, Malachy 1. ult.; therefore to take heed of any unreverent, or careleſs behaviour in his preſence and worſhip, as being a great diſhonour to him, and that which he ſharply reproves in thoſe formal and lazie Prieſts, Mal. 1. [about the end]; Thirdly, Seriouſly, ſo as to keep the mind intent upon the buſineſs in hand, and not to give way to any other thoughts, though they be good thoughts, becauſe they are unſeaſonable at that time, and will thruſt out the other, and ſo make both uſeleſs: to keep alſo a narrow watch over our hearts, and ſenſes, that they be not avocated, or drawn aſide by other objects. Fourthly, Affectionately, ſo as to have our affections ſtirred, and warmed, and wrought upon by thoſe things we meditate on, as David here in the Text, [My Meditation of him ſhall be ſweet, and I will be glad in the Lord]; ſo to think on ſpiritual, and heavenly things, as they may leave an impreſſion upon the Soul, as the Seal doth on the Wax, that ſo your affections may anſwer your cogitations, as the Wax doth the Seal, and the Eccho the voice; As for Example, when you think on the glorious Majeſty of God, to make your hearts ſtand in aw of Him; when on his Love, Grace, Mercy, to have your Hearts thereby indear'd to him: Secondly, When on Chriſt, the amiableneſs, and fulneſs that is in him, and in him for you; to have your deſires drawn out the more, after nearer, ſweeter, fuller communion with him: when on the Holy Ghoſt, his ſweet motions, and invitations, to have your Hearts opened to receive Him, and obey Him in them: Fourthly, When on the Word, to do it with a particular Application: Fifthly, When on God's Works of Mercy, and Juſtice, to have your Hearts melt with the one, and tremble at the other: Sixthly, When on your ſelves, your ſins and corruptions, to be humbled under them; when on the Evidences of God's love and grace, to rejoice in them: Seventhly, When on the World, and the things of it, to have your hearts diſingag'd from them, and hang looſe to them; Laſtly, When on Death, to live in a continual expectation, and a religious preparation for it: when on the Judgment-Day to caſt up your accounts, & ſit in judgment on your ſelves, that you may not be condemn'd with the World: ſo think on Hell, as your Hearts may tremble at ſin that made it; and ſo think on Heaven, that your converſation may be there, where you hope e're long to have your Habitation to all Eternity.
Fifthly, To do it conſtantly, ſo as to obſerve the due, and the appointed time, or otherwiſe omiſſion and intermiſſion may ſoon cauſe amiſſion, and ſo dead the affection, as to become weary of it, and caſt off the duty, and therefore to be conſtant in it, and continue ſo long in it, until our hearts be affected with what we think, and we receive ſome benefit by it.
Sixthly, To do it orderly, for God being a God of Order, he loves Order in us: to this end to have an eye to three things, the Ingreſs, the Progreſs, and the Egreſs: As for Example, to begin with Hearing, or Reading, and then go on with Meditation, or thinking on it, and then end all with Prayer: for (as Mr. Greenham well ſaid) Hearing, and reading, without Meditation, is uſeleſs: Meditation without reading, and hearing fruitleſs, and both without prayer will be ſucceſsleſs (miſs a bleſſing). More diſtinctly and fully: Firſt, for the Ingreſs, or Entrance upon it, we are to prepare for it, by making choice of ſome particular ſubject, moſt ſutable to your preſent condition, and then lift up an Ejaculation for the Lord direction, aſſiſtance, and bleſſing on it; Secondly, For the Progreſs in it, to obſerve a Method in it, either ſuch as Scholars uſe to do in Meditation on a ſubject; as, Firſt, The Definition, or Deſcription; Secondly, The Diviſion, or kind, or parts; Thirdly, The Cauſes efficient, material, formal, final; Fourthly, The fruits, and the effects, and the like Logical heads, all which you may ſee exemplified in Biſhop Hall's, and Mr. Roger's Seven Treatiſes, or thus (which I conceive a more profitable way, for our more ordinary ſort of hearers, (being not acquainted with this art) to proceed in your Meditations, as you are taught; First, On the Doctrine, then the Proofs, then the Reaſons, then the Uſes, and in them the ſigns, motives, means. You that have this Book (becauſe your Memory is weak) to take it in your hands, and begin with the firſt Head of Meditation, and then go on, Day after Day, until you have gone thorow, and if there be any ſpecial ſubject, you deſire to meditate on, to look into the Contents: Thirdly, For the Egreſs, or Concluſion of your Meditation; Firſt, ſo reflect and look back, how we have perform'd it: If not with profit, and comfort, then to take notice wherein we are defective, and faulty, and humble our ſelves under it, and mend it the next time: If we have reaped benefit and comfort by it, to bleſs God for it, and conclude all with praiſe, for his gracious preſence with us, and pray he would make all effectual for the bettering of our heads, and hearts, and tongues, and lives. And thus of Meditation in general. Next, becauſe moſt complain of ſcarcity, or want of matter; others of diſtraction, through want of Method, I have therefore thought fit to ſelect the choiſeſt things for Meditation (through the Body of Divinity) and reduce them to their ſeveral Heads, that ſo however you cannot remember them all, yet you may have them ſtill before your eye, and go on in the Meditation of them, Day after Day.