The Art of Divine Meditation, Part 1
A METHOD OR INSTRUCTIONS for the Art of Divine Meditation.
CHAP. I. What Meditation is.
FIRST, It differs from occaſionall Meditation, ſuch as theſe; If one heareth the clock ſtrike to think with ones ſelf, how many thoughts have I had of God this hour? 2. I am one hour nearer my grave, and the Lord onelyonly knows whether I may have another hour to live or no.
1. Theſe are farre ſhorter, like ejaculatory praiers, which though they are as Parentheſiſes in our worldly employments, yet they ſignifie more then all the reſt of the buſineſſe we are emploied in, but meditation is generally of longer duration then ordinary ſolemn praier.
2. Such occaſional Meditations are things that we have in tranſitu, and this that I ſpeak of is a ſolemn ſet duty.
3. The Subject from which occaſionall Meditations ariſe, are very frequently things artificiall, civill or naturall, indeed any thing that we ſee or hear; but the Subjects of Meditation are onelyonly ſpirituall.
Secondly, It differs from ſtudy.
1. In reſpect of the Subject, Wicked men ſtudy, and it may be more then Godly men; Wicked men ſtudy, and Godly men meditate; Nay it is the very diſtinguiſhing ſigne between Saints and others, Pſa. 1.2. and I beleeve 'tis a thing far more rare for a meditating Chriſtian to be an hypocrite, then for a Chriſtian that ſpends much time in praier, eſpecially if it be publike.
2. As for the matter of praier and ſtudy they are very different. 1. Study is of all manner of things, whether naturall, civill, mathematicall, &c. but Meditation is onelyonly of matters that concern our eternall welfare. 2. The matters that we moſt ſtudy are thoſe Truths that are moſt knotty and difficult, and generally ſuch as afford little ſpirituall nouriſhment, as Criticiſmes, Chronologies, Controverſies, &c. but the matter of Meditation is plain and of great ſpiritual advantage. 3. The end of Study is knowledge, the end of Meditation is holineſſe: If one ſees a Learned man, one may conclude, that that man hath ſtudied much; If one ſees a devout holy man, one may conclude, that that man hath meditated much.
Thirdly, It differs from Contemplation.
1. Contemplation is more like the beatificall Viſion which they have of God in Heaven, like the Angels beholding of the face of God; Meditation is like the kindling of fire, and Contemplation more like the flaming of it when fully kindled: The one is like the Spouſes ſeeking of Chriſt, and the other like the Spouſes enjoying of Chriſt.
2. Contemplation is one effect and end of Meditation.
3. Meditation is like the Bees flying to ſeverall flowers, or one ſmelling to flowers particularly or ſeverally; and Contemplation is like the ſmelling of them all in a Noſegay, or like the water that is diſtilled from them all. The Spouſe in her deſcription of Chriſt is like to Meditation, her concluding that he is altogether lovely is like to Contemplation; Therefore to conclude, Meditation is a ſerious ſolemn thinking and conſidering of the things of God, to the end we might underſtand how much they concern us, and that our hearts thereby may be raiſed to ſome holy affections and reſolutions.
Now there are four kindes of ſolemn Meditation according to the four ſeverall Subjects of it.
1. Some ſolemn Meditations are on Sermons that we hear, which is a very uſefull and neceſſary practice for Chriſtians; and it is better to hear one Sermon only, and meditate on it, then to hear two, and meditate of neither; but for ſetting down a method for meditating on Sermons, is neither neceſſary nor poſſible, ſince the method of Sermons are various, and they are to obſerve in their Meditation the method of the Sermon they meditate upon; All that I ſhall ſay therefore in this particular, is onelyonly this, that the end of ſuch Meditations is neither onelyonly, nor chiefly, that we may the better fix the Subſtance and heads of the Sermon in our memory, nor that we may the better underſtand and fuller be inſtructed of the truth of that point that is preacht upon, but eſpecially to work thoſe truths, advices, and motives, &c. upon our affections that are propoſed to us in the Sermon.
2. The ſecond kinde of Solemn Meditation is, when upon ſome providentiall occaſion, or upon ſpiritual diſtemper or temptation, or almoſt any thing of that nature, we retire our ſelves, and powr out our ſouls in Prayers, Soliloquies, &c. which may not but in a very large ſenſe be called prayer, being mixt of ſuch various and different parts; ſometimes ſpeaking to God, and telling him how we ſtand affected to him and his Ordinances, ſometimes ſpeaking to our own ſoul, chiding, encouraging, or inſtructing of it; Sometimes ſpeaking to our ſelves, what we reſolve to doe, what we intend to ſay to God, &c. all theſe you may finde in Pſa. 42. and many more of that nature, both in that and other Pſalmes, which may not properly be called prayers, but ſolemn occaſional Meditations, and the occaſions of thoſe Meditations are ſet down ofttimes in the beginning of the Pſalme; and they differ from thoſe occaſional Meditations of which I ſpoke in the beginning of this Chapter, only in their duration and ſolemnity, as ſolemn praiers do from ejaculatory prayers; and to ſet down any method for theſe is not convenient, becauſe they obſerve no method, and differ very little in any thing elſe from that kinde of Meditation for which in this Treatiſe Directions and Inſtances are largely ſet down; yet I thought good to ſet down ſeveral Inſtances of this kinde of Meditations, having them by me, being taken from one who I ſuppoſe little thought that any beſides God and himſelf knew what he ſaid.
3. The third kinde of ſolemn Meditation are thoſe that are upon Scripture, the directions for that kinde of Meditation I have particularly ſet down in a little Manuall entituled, A Directory to Chriſtian Perfection, and have purſued thoſe Directions in one inſtance, ſet down in this Treatiſe, and would have ſet down more but that I was not willing it ſhould ſwell above the bigneſſe of a ſmall Manuall.
4. The fourth and laſt kinde of Meditation is upon ſome practicall truth of Religon, many directions for which, and many inſtances of which are ſet down in this Treatiſe.
CHAP. II. That Meditation is a Duty.
THat this is a duty is evident, 1. From the practice of Gods people, Gen. 24.63. that this was a ſolemn Meditation is evident, becauſe he went out into the fields to perform it, and had no other buſineſſe there but this; 'Tis not ſaid when he was in the field he meditated, as if it were occaſionall, but to ſhew that it was a ſet duty, 'tis ſaid that he went out to meditate.
2. 'Tis commanded Joſh. 1.8. and this duty of Meditation is ſet down as a chief means ſanctified of God for the keeping of the Law.
3. It is as a Characteriſtical difference between a wicked man and a Saint.
4. To conſider in Scripture and to meditate are Synonima's, and the neceſſity of it appears in this, becauſe that the cauſe of ſinne is the want of conſideration and not want of knowledge, Iſa. 1.3. and 'tis not much for us to hear Sermons, nay, though we be never ſo attentive, it will not ſerve the turn, Pſa. 45.10. It is more then to know, for who is there almoſt in the world that knows not that he muſt die, but how few are there that conſider it? Deu. 32.29.
5. The neceſſity of Meditation appears in this, that no man is converted without Meditation; for every one that is converted, the method is this. 1. He hears the Truths of God. 2. He is convinced, of them. 3. He conſiders and meditates upon them, and ſees how much they concern him. 4. He is affected with them. 5. Being thus affected it raiſeth holy reſolutions of better obedience.
But it will be Objected, alas, I am not Book-learned, how ſhall I perform this duty of Meditation? This is rather for Miniſters, &c.
Anſ. I may ſay of Meditation as 'tis ſaid of the Mathematicks, He that is a rational man, and doth but improve his reaſon, though he hath neither tongues nor arts to help him, may underſtand and grow to an extraordinary excellency in thoſe Arts; So he that hath grace, if he do but exerciſe and improve it, though he hath not learning, will excell the learnedeſt man in the world that hath not grace in the duty of Meditation; 'tis not learning but devotion that enables a man to this duty.
2. Can a man be a bleſſed man without Learning? then he may meditate without it, Pſa. 1.2.
Ob. But 'tis a very hard Duty,
Anſ. 1. That ſhews it to be an excellent duty, for the harder any duty is, the more excellent; the hardneſſe conſiſts in this, that 'tis contrary to our corruptions, and the more contrary any thing is to that which is bad, 'tis ſo much the better.
2. Can you expect any duty ſhould be eaſie at firſt? Is there any thing ſo of temporall things which are of any excellency, as Writing, Playing on the Lute, &c?
3. Becauſe 'tis ſo powerfull to mortifie corruptions; ſweet things nouriſh, and bitter things purge: therefore if you will only perform thoſe duties that are delightfull, they will nouriſh not purge out corruption.
4. Get but your hearts inflamed with the love of God, then this duty will not only be eaſie and delightful, but it will be a duty that you cannot tell almoſt how to avoid, for it is as hard not to think of what one loves as to think of what one hates; Bid the covetous man not think of his money, or bid him think of the things of God, and he will finde an equall difficulty in both. Indeed the love of God and deſire of heavenly things are got by Meditation, but when once our hearts are enflamed by Meditation, then our Meditations are inflamed by love: As an Oven is firſt heated by fewell, and then it ſets the ſewell on fire, and as with the fewel you muſt put in fire and blow it, but afterwards it kindles of it ſelf, ſo the difficulty of Meditation is at firſt: when there is but as it were a ſpark of love in the heart, it will coſt him ſome pains by meditation to blow it up to a flame, but afterwards the heart will be ſo heated with theſe flames of love, that it will ſo inflame all the thoughts, that it will make us not only eaſily but neceſſarily to meditate on the things of God.
5. The people of God generally have found a great deale of difficulty in praying without a form at firſt. Many godly Miniſters us'd a ſet Form Form of Prayer before their Sermons not many years ſince, and when they and private Chriſtians came to pray at firſt without a Form, they found a ſtrangeneſſe and an unreadineſſe thereunto; So it is in Meditation, Chriſtians being not us'd to it, it will ſeem a ſtrange and difficult work unto them, but I may ſay of it as it is ſaid of the yoke of Chriſt, Grave cùm tollis, ſuavè cùm tuleris, thou wilt finde it very delightfull or at leaſt very profitable.
Ob. But if it be ſuch a neceſſary duty, how comes it to paſs that it hath been ſo generally neglected by the peo-ple of God.
Anſ. It hath been practiſed by the people of God both in Scripture, as is proved, (and it is evident that the Pſalmes of David are frequently nothing but Meditations, though not in this method) and by many in our daies.
2. It being a private Cloſetduty, the omiſſion nor performance of it could be taken notice of, and ſo the omiſſion of it could not be reproved nor performance obſerved.
3. The Directions and Inſtructions for Meditation have been generally very abſtruſe and intricate.
CHAP. III. Preparatory Directions concerning ſome Circumſtances belonging to Meditation.
1. FOR the place, that muſt be private, remote from company and noiſe; Iſaac went into the fields, our Saviour into a garden, and David wiſheth us to enter into our Chamber, and be ſtill. Pſa. 4.4. and our Saviour bids us enter into our Cloſet, and ſhut the door, the place muſt be ſuch as muſt be remote from noiſe and company, or any thing which might diſtract us in the duty; and ſuch a place that we may not be interrupted or forced to break off, before the duty be ended, it muſt be alſo private and remote from the obſervation of others, ſo that we may neither be heard nor ſeen, becauſe there are divers geſtures and expreſſions, which are not convenient for any one but God and ones own ſoul to be privy to: Which of thoſe places you finde to be moſt advantagious to you in the matters of Meditation you may chooſe.
2. For the Time when; The beſt is in the morning. 1. Becauſe it is the firſt-fruits of the day, and the firſt-fruits being holy, all the reſt are ſanctified. 2. Becauſe our thoughts being then not ſoyled with worldly buſineſſe, will not be ſo ſubject to be diſtracted. 3. Becauſe the body it ſelf is more ſerene then after meals, and this duty needs an empty ſtomack, not only becauſe the head will be more clear and fit for Meditation, but alſo becauſe many paſſages of Meditation require ſo much intention of the minde and ſervency of affection that they do hinder digeſtion. 4. Becauſe that it being in the morning will have an influence upon the whole day, but this is not an univerſall rule; for we reade that Iſaac went forth in the evening to meditate, Gen. 24.63. and in caſe the ſubject of your Meditation be a Sermon, then if it may be the beſt time is immediatly after the hearing of it before your affections cool, or your memory fail you.
2. For the how long, conſidering the parts of Meditation are ſo many, viz. preparation, conſiderations, affections, reſolutions, &c. and none of them are to be paſt ſlightly over, for affections are not quickly raiſed, nor are we to ceaſe blowing the fire as ſoon as ever it begin to flame, until it be well kindled, half an hour may be thought to be the leaſt for beginners, and an hour for thoſe that are verſed in this duty; But there are two rules in this particular eſpecially to be obſerved. 1. That as we ought not to leave off our praiers before that temper and frame of heart is wrought, which is ſutable to the matter of our prayers, viz. we ſhould not leave off the confeſſion of ſinne till our hearts are made ſenſible of and humble for our ſinnes, nor ſhould we leave off our praiſes until our hearts are filled with holy admirings and adorings of God, and inflamed with his love; So the end of Meditation being affections and reſolutions, we ſhould not leave off until thoſe are wrought. 2. As in private prayer, ſo long as we finde our hearts enlarged by the pourings of the Spirit of Supplication upon us, we are not to leave off unleſſe by our continuance in that duty we muſt omit another duty to which we were more particularly obliged at that time; So in Meditation as long as we finde the heart affected we are to continue it: But this Caution muſt be given, that in ſuch enlargements we muſt not continue them longer generally then while they come freely and without much ſtraining and compulſion, for that honey that comes freely of it ſelf from the comb is pure, but that which is forced by heat and preſſure is not ſo well relliſhed, but this Caution is for extraordinary enlargements, for if the heart be dead, we muſt uſe all means to awaken it; But as fire muſt be blown till it be well kindled, but afterwards blowing hinders the boyling of any thing that is ſet over it, So when once our hearts are inflamed and enlarged with holy affections in an extraordinary manner, 'tis but a hinderance to our affections to return to the Meditation of thoſe Points that raiſed them.
CHAP. IV. Rules for the Subject. The Diviſion of and Reaſons for this Method of Meditation.
1. BY no means let it be Controverſie, for that will turn Meditation into Study.
2. Nor nice ſpeculations, for they be ſapleſſe, without nouriſhment: beſides being ſo light they float in the brain, having no weight to ſink them down into the heart, and indeed were they there they have nothing in them to affect the heart withall.
3. Let the Subject of Meditation be the plaineſt, powerfulleſt, and uſefulleſt Truths of God, as death, hell, heaven, judgement, mercies of God, our own ſinnes, the Love and Sufferings of Chriſt, &c.
4. Let the Subject of your Meditation be that that is moſt ſutable to your ſpirituall wants; as in the time of deſertion, meditate moſt of the love and mercies of God, &c.
Rules for Meditation it ſelf, they are of three ſorts. 1. Preparatory. 2. For the body of the duty. 3. For the Concluſion.
Two things by way of preparation beſides the choice of the Subject, the firſt is to be convinced of and to be affected with the preſence of God: The ſecond is praier for aſſiſtance from God. 2. For the body of Meditation it ſelf, it conſiſts of three parts; The firſt I call Conſideration, which is nothing but the convincing our hearts of ſeverall Truths that belong to that Subject whereof we meditate: As as if the ſubject of our Meditation be death, the conſiderations may go thus, alas O my Soul, how, and when, and where we ſhall die we know not, generally men die ſooner then they expect, and certain it is, whenſoever that hour comes, we muſt bid adieu to honours, pleaſures, riches, friends, duplicate page duplicate page and at laſt our own bodies, &c. The ſecond part is affections, whether it be love of God or Chriſt, or ſpirituall things, deſpiſing of the world, admiring of God or any other ſpiritual affection: The third part are Reſolutions to doe this or that, or leave this or that; Now that this is the moſt proper and genuine way of Meditation appears by this. 1. Becauſe it is not artificiall and ſuch as requires Learning, as thoſe Directions are which wiſh us to conſider the efficient, finall, formall, materiall cauſe of death, the adjuncts, concomitants, &c. which though they may ſomewhat help the learned, yet ſuch hard words and artificial methods fright the ignorant: 1. This is the very method of thoſe Meditations by which every one that is brought home to God is converted; For the firſt thing in converſion is our being convinced of ſome Truths, which conviction raiſeth affections, for if the truths of God end in conviction, and go no further, nay, if they end in affections only, and never come to reſolutions of ſhunning evil and doing good, converſion can never be perfected, as for example, One is convinced that he is a miſerable undone wretch by reaſon of originall and actuall abomination, Upon this conviction fear and ſorrow are raiſed, yet if theſe do not work in us a firm reſolution of leaving thoſe ſinnes, we are yet in our ſinnes and unconverted. 3. There are ſeverall things for the concluding of Meditation, as ſhall appear.
CHAP. V. Directions for the working of our hearts to be convinced of and affectedwith the preſence of God.
1. FOR being convinced of and affected with the preſence of God, it may thus be wrought.
1. We are to conſider that God is preſent every where, as truly, really, and eſſentially as he is in heaven; For God did not create heaven to confine him but to manifeſt his preſence, for the Heaven of Heavens are not able to contain him, for God is neither included by, nor excluded from any place, and though Jacob ſaith, Surely the Lord was in this place, and I knew it not, Gen. 28.16. yet we muſt not imagine that Jacob was ignorant of that truth, but did not actually conſider it; but David in the 139. Pſalm is clear in explaining and clearing up the omnipreſence of God. 2. We muſt conſider that God doth more peculiarly obſerve his people, while they are performing of heavenly duties, whether it be, while they are ſpeaking unto him, or he ſpeaking unto them, he doth then more eſpecially obſerve the motion and frame of their hearts, as when we are in any company we do more eſpecially look upon and obſerve thoſe to whom we ſpeak, or who ſpeak to us; yet this is to be underſtood not as if God did obſerve us more at one time then another, in reſpect of Gods knowledge it ſelf; but thus, that God is much more offended with us, if our carriage and frame of heart be more irreverent, and unholy in the time of prayer and Meditation, then at ſuch times as we are in the works of our particular calling.
3. We may conſider with our ſelves that Chriſt doth actually behold us, eſpecially in theſe duties of holineſſe, for it is not the diſtance of place that doth hin-Chriſts knowledge and exact obſerving of us. Little did Nathanael think that Chriſt ſaw him under the Fig-tree, Nathanael did not ſee Chriſt, nor was he corporally preſent then, yet Chriſt behold Nathanael when he praied, ſo Chriſt beheld Steven before the heavens were opened, and the opening of the heavens was not that thereby Chriſt might be enabled the better to behold Steven, but that Steven might thereby be the better enabled to ſee that Chriſt looked on him; without all controverſie God knows and obſerves with what reverence, faith, love, &c. we pray, for elſe our praiers would be in vain, and our faith alſo vain, for how could he give us according to our faith if he knew not how much our faith were? If the inward frame of our hearts were not obſerved by him, then an hypocrite that hath better expreſſions ſhould get more by his prayers, then a true Nathanael that hath a better heart.
4. Suppoſe that thou hadſt lived in Chriſts time, or ſuppoſe that Chriſt were now in England, conſider with what joy, reverence, and confidence thou wouldeſt go to him for the pardon of thy ſins, or for any other mercy thou ſtoodſt in need of; Thou maiſt go ſo to him now, his diſtance from thee in reſpect of corporall preſence doth not make him leſſe able to know thy wants, or hear thy praiers, nor his being now glorified makes him leſſe willing to grant them then if he were bodily preſent in the room with thee in the form of a Servant, as he was once at Jeruſalem: the glory of Chriſt doth not hinder his love and goodneſſe, for Chtiſt is the expreſſe image of his Father, and God Attributes do not hinder one another; The Majeſty of God doth not ſet bounds unto his goodneſſe, and make that finite, nor doth his goodneſſe make his Majeſty leſſe glorious, his goodneſſe makes his Majeſty more amiable, and his Majeſty makes his goodneſſe more wonderfull; So neither doth the exaltation of Chriſt cauſe him to abate any thing of his goodneſſe unto his people, but if any way his love be altered, it is by being made more then it was, and when Chriſt was upon earth, you muſt have come to him by faith, or you could obtain no mercy from him, and by faith though he be in heaven you may obtain any mercy now: You may conſider any one or two or more of theſe conſiderations, until your heart be ſo convinced of and affected with the preſence of God, that you may thereby be the better fitted for the carrying on the duty of Meditation more effectually.
CHAP. VI. Concerning the Preparatory Praier that is to be uſed before Meditation.
THE next Preparatory conſideration is Praier, and it is to be performed in theſe words, or to like purpoſe: Lord, my deſigne in this duty of Meditation is not to be an hour ſequeſtred from worldly employments, for that were to be idle an hour, and to encreaſe my ſinnes not my graces, but my buſineſſe at this time is to be ſo convinced and affected with thoſe ſpirituall Truths revealed in thy Word, that I may fully reſolve by thy ſtrength and power to reform my life, becauſe I can neither underſtand the things that belong to my peace, nor underſtanding them, be convinced of the certainty and truth of them; Nay Lord, though my underſtanding be enlightened, yet without thee mine affections cannot be enflamed; I can neither know, reſolve, nor perrform what is good without thee, for from thee comes both the will and the deed, of thy good pleaſure, I beſeech thee Lord that thou wouldeſt give me thy grace to make conſcience of performing this duty with my whole ſtrength, and not careleſly and perfunctorily; And Lord do thou enlighten me with and convince me of thy Truths, and ſo affect my heart with the love of holineſſe and hatred of ſinne, &c. that I may thereby be enabled fully, firmly (notwithſtanding all the oppoſition that the fleſh, world, or devil can make) to run the waies of thy Commandements with joy and with ſpeed, and when thou haſt wrought in me the will ſo to do, give me alſo the deed, and that I may not truſt to the ſtrength of my reſolutions, but to the continuall gracious aſſiſtance of thy Spirit for the performance of thoſe things that through thee I ſhall reſolve to do: Holy and bleſſed God, Chriſt hath ſent me, wiſhing me to come to thee in his Name for any mercies I ſtand in need of; grant theſe things which I have begged for the Lord Jeſus ſake, Amen.
This or a prayer to the like purpoſe thou art to put up unto God, but it is to be done with thy whole heart, for thou muſt know that it is by the ſtrength which thou ſhalt get from God by prayer, whereby thou ſhalt be enabled to perform this or any other duty profitably, for it is he that teacheth us to profit, he that begins a holy duty without God, will end it without God alſo. It is a dangerous thing to think that we can by our natural parts, learning, or by the ſtrength of grace already received, without Gods further aſſiſtance perform any thing that can pleaſe God or edifie our own ſonls; For though our Mountain be made ſtrong, yet if he ſhall hide his face there will be trouble. We may with much more ſenſe ſay, Now the Sunne ſhines ſo bright, and the air is ſo clear, that now we can do well enough for a while, though the Sunne be ecclipſed; then to ſay, though our hearts be never ſo much inflamed with the love of God, Now we are ſo filled and inflamed by his love, we ſhall do well enough by our own ſtrength, for the preſent we need not Gods further aſſiſtance; Give us but fewell, matter to meditate of, and we ſhall be able to continue and encreaſe our flames: Do not account it a burthen but a mercy and priviledge, that God hath neceſſitated and commanded thee alwaies to draw ſtrength from him.
CHAP. VII. Of Conſideration.
1. THey muſt be plain Conſiderations, not intricate and abſtruſe: For the main end of Meditation being the affecting of our heart, and reforming of our lives, and not informing of our underſtandings, our conſiderations ſhould be ſo plain, that they may be without difficulty underſtood.
2. It muſt be certain and evident, not controverſal and doubtful; for the end of Meditation is not properly to encreaſe our knowledge but to improve our knowledge.
3. Much leſſe ſhould our conſiderations be curious and nice ſpeculations, or if we chooſe any Book, by reading whereof to help our Meditation, we muſt not chooſe ſuch as are filled with flouriſhes and Rhetorick, for let a truth be dreſt never ſo curiouſly, the wit and eloquence wherewith the truth is cloathed, leaves the truth before it comes to the heart; as ſome meats that are made in curious works are ſpoiled of all thoſe curioſities before they come to the ſtomack; and the Bee lights not upon the Roſe which hath the freſheſt colour, and the ſweeteſt ſmell, but upon the thyme that is an Herb of little Beauty; Beſides Eloquence to them that meditate is much like pictures in Books to Children, they neglect their leſſon to look on their pictures, they will be looking on the pictures while they ſhould be getting their leſſon; ſo the fancy will be playing with the Eloquence, when the heart ſhould be feeding on and affected with the truths we reade. The leſſe time the truth ſtaies in the Underſtanding, the better; for the work of the Underſtanding in this buſineſſe is not to retain, but to convey the Truths to the heart; As Phyſicians uſe when they are to give medicines to cure any diſeaſe in the bladder, they give ſuch as may ſooneſt come to the part affected, for if they ſtay by the way they loſe their vertue, before they come to the part which they ſhould cure; So if the Underſtanding ſhall ſtay dallying with the Eloquence or ſearching out the meaning or certainty of the truth it conſiders any long while, the heart will lie cold and unaffected all that while: It is ſomewhat like that Story concerning Muſitians that were to play before the Emperour of the Turks, who were ſo long tuning their Inſtruments which they ſhould have done before, that he would not ſtay to hear their muſick; Therefore let the Truths you conſider of to raiſe affections be plain, certain, nouriſhing.
4. The 4th Rule is, that in caſe any doubt ariſeth upon a plain known Truth (for Satan will be ſubject to caſt in doubts againſt the moſt evident Truths) then do as the Arch-angel did with Satan, you may enter the liſts with Satan, and it may be when you have a little conſidered and diſputed the matter, the miſt may vaniſh, and the Sun ſhine clear, and Satan being reſiſted will preſently fly: but if Satan ſhall ſtill wrangle, and your blaſphemous doubts ſhall not be removed, then diſpute no more, but ſay as the Arch-angel did, the Lord rebuke thee Satan: As a woman that is attempted to be raviſhed will ſtrive and ſtruggle a while, and if ſhe findes that ſhe can quickly get looſe, ſhe flies, but otherwiſe ſhe cries out for help; The Arch-angel firſt diſputed, but when that would not ſpeedily prevail, appealed unto God; To this purpoſe it is good to be exceedingly well grounded in Truths from the Word of God, for that is the Sword of the Spirit, and that by which our Saviour ſilenced Satan in all his temptations. 'Tis a dangerous thing to diſpute with Satan by humane reaſon, we muſt put on the Armour of God, if we will be able to ſtand in the evil day of temptation, and when all is done to ſtand.
5. The fifth Rule is, that we ſhould not over-multiply our conſiderations, but as ſoon as by conſidering of the Truths of God we finde our hearts ſtrongly affected, then we are to paſſe over that part: but this Caution muſt be obſerved, that we muſt not as ſoon as we finde our heart never ſo little affected, leave off our conſiderations; The Bee will not go from the flower as long as any honey is eaſily drawn out of it: and indeed it is a temptation which the people of God ought to take notice of; That Satan is ſubject to make one paſſe over duties before we have drawn half the ſtrength of them, as for example, When we are confeſſing of our ſinnes, as ſoon as ever our hearts begin in the leaſt meaſure to be humbled, he fils them with joy, ſuch joy may generally be ſuſpected to be from Satan or our own naughty hearts, not from God: Corn when it ſprings up too faſt, and grows rank, husbandmen cut it down, a corraſive that is laid on to eat dead fleſh muſt not be taken off as ſoon as it begins to ſmart, the Wheat in the ſtony ground did ſooneſt ſpring up; We ſhould let our conſiderations take deep root, and not paſſe over to affections and reſolutions as ſoon as ever they take hold of our heart, but it is alwaies to be remembred, that in caſe our affections be very much inflamed, as ſoon as ever we begin our conſiderations we are to yeeld to the Inſpirations of God, and to follow the leading of the Spirit; for this method that is ſet down, is not to binde up and limit the extraordinary working of the Spirit of God; but if our hearts be only a little moved, we muſt do as I have ſaid, not leave blowing the fire as ſoone as ever it begins a little to be kindled, for green wood (for ſuch are we in ſpirituall matters) will ſuddenly go out unleſſe it be very well kindled.
CHAP. VIII. Concerning Affections.
KNowledge is for Conſideration, and Conſideration is to raiſe Affections, and the end of Affections are Reſolutions, as the end of Reſolution is Action and the reforming of our lives; Our Affections are various according to the Subject we meditate of; Sometimes we admire Gods goodneſſe, his Majeſty, his Wiſedom, Sometimes we admire and wonder at our own folly and madneſſe, that we ſhould live ſo contrary to our own principles, that thoſe Truths that God revealed unto us on purpoſe that we might improve them to our eternall welfare, we ſhould lay by as things forgotten and uſeleſſe; as if one that had a receit to cure the ſtone, and were convinced of the excellency and efficacy of it, yet ſhould make no other uſe of it but to reade it over and lay it by; Sometimes the affection is deſpiſing the world, and abhorring our ſelves in duſt and aſhes, ſometimes forrow, ſometimes joy, love, fear, &c. which you may finde abundantly in the Pſalmes of David, which were but Davids Meditations though not in this Method; Now as ſoon as our affections are much ſtirred and raiſed, it is time to paſs over to reſolutions.
CHAP. IX. Concerning Reſolutions.
Rule I.
LEt your Reſolutions be firm and ſtrong, not ſlieghty, let not them be velleities or wiſhes, but reſolved pur poſes or determinations; Do not ſay with thy ſelfe, Well, I ſee very well that the wrath of God comes upon the Children of diſobedience, and I muſt to hell, or leave my taking of the Name of God in vain; I do not do well to ſwear, and I could wiſh I could leave it; but ſay thus with thy ſelf, I am reſolved by the bleſſing of God whatſoever comes of it; to leave my ſwearing; There is no dallying with God, nor giving a faint deniall to ſin; I have heard of one who hearing the ſin of Swearing ſpoke much againſt by ſome in whoſe company he was, obſerved their diſcourſe, and ſaid, Well, by the bleſſing of God I will never ſwear more, and though he was a common Swearer before, he was never ſince heard to ſwear one Oath to this day.
2. Let thy reſolutions be for the time preſent, not for the future; Do not ſay, Well, I do intend to leave my drinking, but for the preſent I am engaged in ſuch a meeting, and for that time I will do as I have done, but after that I will think of it, and take ſome order for mending of it; this is but one of Satans wiles whereby he coſeneth thee of thy whole life by daies, which he could not do by years; If Satan ſhould ſay unto thee, Thou ſhalt never repent, never leave thy drunkenneſſe, it may be it would ſtartle thee, and he would be in danger of getting nothing of thee by asking ſo much: but he tempting thee only to let it alone this Week, and afterwards for a week longer, &c. he obtains the ſame thing at ſeverall times which he could not obtain at once.
3. The third Rule, Let thy reſolutions be not only againſt thy ſin but againſt the means, occaſions, and temptations to it; for it is better to diſcern Satan, if it may be, then to put a Sword in his hand, and ſay, thou canſt well enough defend thy ſelf againſt him: This is Solomons advice, He doth not ſay to him that would fly Adultery, You may talk with a harlot, but Be not inticed by her words to uncleanneſſe, he will not give thee leave to go into her houſe, or ſo much as by her door, Pro. 5.8. So when he diſſwadeth the drunkard from drunkenneſſe, he wiſheth him not ſo much as to look upon the Wine; For as the beauty of a harlot, ſo the colour of wine will enflame our deſires after it, Prov. 23.31. after this manner did Job reſolve, I have made a Covenant with mine eyes that I will not look on a woman, and he reſolved not only againſt the ſin it ſelf but againſt the beginnings and temptations to the ſin, Job 31.1. and God forbidding the Nazarites wine, forbad them to eat grapes, leſt by that they ſhould be enticed to drink wine. Now that I may preſſe this Rule, I ſhall anſwer an Objection which generally wicked men are ſubject to make, as thus, When we perſwade a Drunkard that he would leave his drunkenneſſe, that he would for two or three Moneths reſolve not to go into Tavern or Ale-houſe, he cries out of preciſeneſs, and ſaith, What, do you count it a ſinne to drink in a Tavern or Ale-houſe? I anſwer therefore,
1. That when our hearts are affected with the ſinfulneſs of ſin, and wrought up to a hatred of it, we do as when we exceedingly hate any man, we avoid all thoſe places where we are likely to meet him; I may bid ſuch an one ask God why he forbids the adulterer to walk by the doors of the harlot; May he not ſay, Why, ſhe lives in ſuch a ſtreet, and as honeſt and godly men walk that way as in any other place in the City?
2. Conſider that Licitis perimus omnes is a good ſaying, we generally periſh by lawfull things, for in things that are unlawfull we are generally more watchfull.
3. Thoſe things that may be lawful to others may not be ſo to thee; Meats that are moſt nouriſhing to men in health, are poiſon to one in a Feaver.
4. Know this, that though to be tempted be not a ſinne, yet when we have found by experience that going to a Tavern, &c. hath been a ſnare and temptation that hath generally prevailed over us, then to be tempted with ſuch a temptation is a ſin though one yeelds not, becauſe by going into temptation which we need not, we ſinne; for if one ſhall ſay I reſolve that though I do ſpeak with the harlot, I will not conſent, though thou doſt ſo, and reſiſteſt all her enticements, thou ſinneſt notwithſtanding, for thou plainly breakeſt the Command, Pro. 5.8.
5. But ſuppoſe that it were lawfull for thee to drink wine in a Tavern that haſt been ſo often enſnared by it, yet one effect of true repentance is an holy revenge, by debarring our ſelves thoſe things which are lawfull, taking Gods part againſt our ſelves, 2 Cor. 7, 11.
6. Conſider that if thy hatred of ſinne and love of God be not ſtrong enough to ſtop thee from the beginnings, and keep thee from the occaſions of ſinne, how canſt thou expect that it ſhould keep thee from committing the ſinne it ſelf, when it hath got ſome advantage over thee. He that cannot ſtop himſelf at firſt, will much leſſe (when he hath rolled down a ſteep hill half way) be able to ſtop himſelf, for then he fals with more violence, and the ſame ſtrength to hold will not ſerve then which would at firſt; therefore I ſhall ſtill continue the advice, to reſolve not only againſt the ſinne, but againſt the occaſions, &c. But I muſt give you one caution, viz. that though you finde your heart never ſo much reſolving againſt and abhorring of any ſinne, yet take heed that you build not upon the ſtrength of reſolutions, but beg of God that he would enable you by his ſtrength, and that as he hath given you the will, ſo he would give you the deed alſo. It was well obſerved by one, as follows.
In effect it is true that we doe underſtand many things by experience which we ſhould not underſtand by knowledge, as this, I having oftentimes determined to do many things, the one more pious, holy, and Chriſtian then another, and having ſeen for the moſt part the iſſue and effect to be quite contrary to what I determined; and on the contrary, obſerving that other pious and Chriſtian things were done by me, without my prae-determination or forecaſt; I ſtood a it were confounded in my ſelf, not underſtanding in what this ſecret did conſiſt; I did not wonder that in things which I determined as a man, the contrary ſhould come to paſſe of that which I would; but I did wonder that in the things which I determined as a Chriſtian, the ſame ſhould befall me; And finding my ſelf in this confuſion, it came to paſſe that I read that Reſolution of Saint Peter, Though I ſhould die with thee yet will I not deny thee; and conſidering that though the Reſolution was pious, holy, and Chriſtian, the contrary of that which he reſolved befell him; I underſtand that my determinations had not their iſſue and effect according to my deſire, becauſe I did not well conſider mine own utter diſability to perform any holy and good work; So that I underſtood by experience, that although God puniſhed my inconſiderateneſſe in not ſuffering that to come to paſſe which I intended; yet on the other ſide he ſatisfied my general deſire of doing good, by ſuffering that to come to paſſe which I did not procure, nor hope, nor pretend unto; Whence I have gathered, that the will of God is, that I ſhould depend on him in ſuch manner, that I ſhould determine or propound nothing without holding him before mine eyes, ſhewing unto him my good will, and referring unto him the iſſue and ſucceſſe of my deſires and endeavours.
CHAP. X. Directions for Vows.
NOw becauſe Vows do very frequently, eſpecially in young beginners follow upon reſolutions, and becauſe that very many pious and religious perſons have been enſnared by raſh Vows, and after Vows it is not fit to make enquiry, therefore I ſhall ſet down ſome Cautions of, and Directions fot Vows.
1. As we have ſaid concerning Reſolutious, let your Vows be rather againſt the occaſions of ſinne then againſt ſin it ſelf.
2. When the ſubject of your Vows are of things indifferent in themſelves,
1. Take heed of making any perpetuall vow, for the reaſon why you make any vows againſt any indifferent thing, as in drinking wine, &c, It is becauſe then it was a ſnare unto you, but in proceſſe of time, it may ceaſe to be a ſnare unto you, nay it may be a very great ſnare, and occaſion ſickneſſe or death, not to drink it, as in ſome caſes hath happened.
2. Let all Vows concerning indifferent things be conditionall, and let theſe two conſtantly be two of the conditions. 1. That you will abſtain from ſuch a thing, or do ſuch a thing, unleſſe you ſhall be otherwiſe adviſed by ſome godly Miniſter or private Chriſtian. I knew a Religious woman that had vowed to reade many Chapters every day; when ſhe was unmarried ſhe made this vow, but afterwards in the time of her lying in, and other weakneſſes, the Chapters were ſo many, that ſhe did much endanger the loſſe of her ſight, and the neglect of all other duties, when her poverty and family grew great; Now had ſhe added this Caution to her Vow, ſhe might have been delivered out of that ſnare, and though it be true that in many caſes a Vow may be diſpenſed withall, when we cannot keep it without ſinne, as in this caſe, one hath vowed a weekly ſecret Faſt, ones health, or childe with which one goes will certainly be deſtroyed by it, yet if it be but an inconvenience, though a very great one, it will not releaſe one from ones vow; Now the reaſon why I adde that condition (unleſſe ſome Miniſter or for want thereof ſome other godly Chriſtian ſhall otherwiſe adviſe) is becauſe the ſeveral caſes that may happen are ſo various that it is impoſſible to ſpecifie them all, or think of them all, and very difficult to judge of them all, when we make the Vow; And moreover if we ſhould leave it to our ſelves, we ſhould be too partiall, for as when our conſciences are much touched for our ſinnes, we are ſubject to be too violent in our ſpiritual revenges, ſo in a little time when that pang is over, we are ſubject to be too indulgent to our ſelves, therefore it is better to ſay thus, Lord, I do vow unto thee, that I will keep every week a day of humiliation, or that I will not drink any wine this three moneths next followiog, unleſſe ſome ſuch occaſion ſhall be, that if it had then been, or then thought of when I made my vow, that ſuch or ſuch, or ſome other godly Miniſter would (had I conſulted with him then) wiſht me not to have made that Vow; then to ſay, I will do this or that unleſſe ſome ſuch occaſion be, that were the Vow to be made again, I would not make it. 2. Adde this Caution, viz. If I remember it, I will not drink wine this monethmonth, the reaſon is, becauſe if you drink wine, though you did not think of it, you ſinne if your vow be abſolute, but if it be with that condition it is not a ſinne, and yet by adding that condition we give our ſelves no liberty, ſince it is not in our power to forget it. The next Caution concerning Vows in indifferent things is this, adde a penalty upon the breach of your Vow, which penalty is not added by way of hope of Satisfaction, that's groſſe ignorance and ſuperſtition, but it muſt run thus, I will ſpend half an hour a day in praier for the Church to the end of this monethmonth, or elſe give ſo much to the poor, and in ſuch a caſe if we do either we ſin not: the reaſon why we ſhould adde a penalty it, becauſe ſome inconveniences may be ſo great, that it would bring ſome very great miſchief upon us, and then we have liberty to take the other part of the Vow, viz. to give ſo much to the poor; And now this penalty muſt 1. Not be too light and triviall, but it muſt be of ſuch conſequence that it may be a tye upon us, and yet not of ſo great weight as if it ſhould happen, it might prove ſome great inconvenience to us; For a rich man to ſay he will give 6d to the poor is not conſiderable, and yet the ſame may be too heavy a burthen for one that is very poor to give. The next Rule is, Let this penalty be alwaies of ſomething that is materially good, as giving to the poor, ſpending ſome time in reading of Scripture; for as for Popiſh penances, as whipping, Pilgrimages, and ſuch like, they are unprofitable and ridiculous: The next Rule is, Let this penalty be alwaies ſome holy duty that is moſt contrary to thy Maſter ſin, as if thy Maſter ſin be Covetouſneſſe, let it be almes; if it be voluptuouſneſſe, let it be faſting with praier, or abſtaining wholly for a time from that wherein thou moſt delighteſt, &c. The next Rule is, Let your Vows be rather againſt the outward then the inward acts of ſin, rather againſt ſpeaking angrily then being angry, for though inward acts of ſinne are worſe, yet they are not ſo much in our power. The next Rule is, If your Vows are concerning doing holy duties, it is better to vow to ſpend ſo much time in reading holy Scripture, or ſuch like, then to vow to reade ſo many Chapters, for thou wilt be tempted to reade them over too faſt, that thou maiſt have ended, whereas if it be, ſo much time that thou haſt reſolved to ſpend, thou wilt not be ſo ſubject to this temptation.
CHAP. XI. Rules for the concluding of Meditation.
1. THou art earneſtly to beg of God ſtrength to perform whatever thou haſt reſolved to do in his ſervice; This muſt be done fervently, though briefly and humbly, proceeding from an earneſt deſire to do what thou haſt promiſed and reſolved, and alſo from an humble ſenſe of thine inability to perform it.
2. The ſecond duty is thankſgiving, if thou ſhalt perceive any heavenly warmth of love or ſpiritual hatred of ſin, or any other ſpiritual effect wrought in thy heart, thou art to give God the glory, and not to rejoyce in thy ſelf, but in the Lord, but thou art to rejoyce with trembling, knowing that if thou art puft up, though thou haſt the will to do good wrought in thee, yet if thou provokeſt him, he can ſtop it, that thou ſhalt never be able to do what thou reſolveſt to do.
The firſt is an humble acknowledgement of our failings in the performing of this duty; For if we were not geeen wood, that love which is now but a ſpark would have been a flame; God is not wanting unto us, but we are wanting to our ſelves and him; After theſe are performed there remaineth three duties more.
1. We are to remember what Vows and promiſes we have made, and it is very uſeful to write down all thy Vows (as thou makeſt them) in a Book, becauſe that we ſhall elſe be ſubject to forget the Vow, or the time, or conditions upon which we made it; And it is good to have a Book to keep a Regiſter of things in it (beſides a Diary which I have ſpoken of, and given Rules for, in a Manuall, entituled, A Directory to Chriſtian Perfection. 1. Let one head be (for which you are to leave ſome leaves) for Vows, under which you muſt write all your Vows or Reſolutions, as you make them, or ſpiritual promiſes for Chriſtians, and ſuch like. The ſecond muſt be for the mercies of God, eminent deliverances, and alſo anſwers of Praiers; Theſe are to be ſet down with all pertinent circumſtances that may any way encreaſe the mercy. The third head ſhould be for groſſer failings, which were good to be writ down, not in letters at length that every one may reade them, but in characters known only to our ſelves; There are other things which becauſe I do not now ſpeak purpoſely of that buſineſſe I omit.
The ſecond thing after Meditation is ended, is, to remember what paſſages in our Meditation did moſt affect us, and as it were to lay them up in our thoughts, that frequently we may in the reſt of the day think of them; As when we walk in a garden we content not our ſelves with enjoying the fragrancy of the flowers while we are there, but if we may have leave we often gather a Noſegay to ſmell of the reſt of the day. In this buſineſſe of Meditation do thou likewiſe.
The third duty after Meditation is by degrees warily and unwillingly to go out of the preſence of God to worldly emploiments; Do not go from the preſence of God as a bird out of the ſnare, with joy and with ſpeed; And thou muſt go alſo watchfully and warily from ſuch emploiments, as one that carries ſome precious liquor in a ſhallow, broad, brittle diſh, he looks to his way, to the diſh and liquor that is in it, leſt by holding of it awry by fals or ſtumblings, he ſhould ſpill the one or break the other; So muſt thou be watchfull over thy waies, elſe the grace that God hath powred into thy heart in this duty will be ſpilt. To ruſh into holy duties or out of them, argues too great undervaluing of the things of God.