A Guide to Godliness
§. Sect. 3 That this watch is most profitable, because it helpeth us much to the leading of a godly life.
The reasons which may induce us to keep this watch respecting our profit, are also diverse. First, because it helpeth us much to the leading of a godly life, in which we thrive and profit, or decline and go backward, as we either keep and observe, or intermit and neglect this Christian watch. For when we watch over our selves, God likewise watcheth over us, and by the assistance of his holy Spirit, enableth us to stand against all temptations, and to go forward in our Christian course: but when through our slackness and negligence, we run willfully into temptations, he leaveth us to be foiled of them, that we may learn the next time to take better heed. More especially, the Lord will enlighten the eyes of our minds, that we may discern the right way in which we should walk; according to that of the Apostle, Awake, thou that sleepest, and stand up from the dead, and Christ shall give thee light. And seeing the way, we shall have our faith so strengthened, and our courage and resolution so confirmed and increased, that we shall manfully proceed in it, notwithstanding all opposition; whereof it is that the Apostle conioyneth and linketh all these together as inseparable companions; Watch ye, stand fast in the faith, quite yourselves like men, be strong. For as those who for want of heed and circumspection fall into secret ambushments at unawares, are soon discomfited, and by running away, leave to their enemies an easy victory; whereas those who by their watchfulness discover them, are no whit daunted in their courage, because they can easily avoid them; or defeating the stratagem of their enemies, can circumvent and catch them in their own snare: so is it also in the Christian warfare; wherein the discovery of our enemies policies, by our careful watch, is a principal means of preventing them, the finding out of their secret ambushments, more then half the way unto assured victory, and the very sight of their nets lying near their stales, and of their deadly hooks of sin lying hid under the baits of worldly profits and pleasures, are sufficient warnings to make us shun and escape them, if we have any care of the salvation of our souls. So that there is no readier and surer way to avoid all manner of sin, the bane and poison of our souls, then by our watch to espy the danger when it is offered unto us in these golden cups; no means more forcible to make us fly the hellish embracements of this painted strumpet, then by our diligent watch and circumspection, to pull off the deceiving vizard of momentary gain and delight, and to behold her in her natural deformity and ugly filthiness. Whereas contrariwise, the neglect of keeping this careful watch, is the ready way to all wickedness; the mind being let loose to vain and sinful thoughts, the heart to sinful concupiscence and unlawful lusts, the tongue to light, wanton and wicked words, the hands to act the works of darkness, and the whole man exposed to the dangerous assaults and temptations of our spiritual enemies, wherewith being vanquished, we are easily led captive into all sin. Of which we have lamentable experience in Noah, Lot, David, Peter, and many others, who whilst they carefully kept the spiritual watch, triumphed over the enemies of their salvation, and went on courageously in the ways of godliness; but when they did but for a little while intermit and neglect it, received dangerous and shameful foils. But most evidently doth this appear in the example of our first parents, who so long as they observed this watch, continued constant in their integrity; but remitting their care and circumspection, and letting loose their ears to hear the voice of the Tempter, their hearts to admit, through fond credulity, his false suggestions, their eyes to gaze on the forbidden fruit, their hands to touch, and their mouths to taste it, they were soon overcome, and caught both themselves and for all their posterity, a fearful fall. And therefore if they fell in the state of innocence by intermitting this watch, who can neglect it in the state of corruption and imperfection, and yet hope to stand? Finally, it conduceth and furthereth us much unto a godly life, as it maketh us fit and ready for the well-performing of all Christian duties. For when all our parts are hereby kept in a good and constant order, they are always prepared for all good employments; and if we take care that our Instruments be well stringed and kept in tune, no more remaineth but to touch them with a skillful hand, and there will be a melodious harmony between the heart, tongue, and outward actions. And therefore David demanding how a young man might order his steps, and cleanse his ways, that they might be pure and upright in the sight of God? doth thus resolve the question, that it is to be done by taking heed thereto according to God's Word.
§. Sect. 4 That by this watch we are made constant in the course of Christianity.
Secondly, this watch is exceeding profitable, not only as it preserveth us from all sinful ways, and fitteth us to walk in the ways of godliness, but also as it enableth us to be constant in this course, and to persevere in it even to the end. Seeing hereby we are strengthened against all discouragements, avoid or leap over all impediments, that like stumbling blocks are cast into our way, and are prepared and armed against all the assaults of our spiritual enemies, and all other oppositions which might encounter us in our Christian course. Thirdly, it is a notable means of Christian security, so as keeping this watch, we may with David, grow so confident, that though we should walk thorough the vale of the shadow of death, yet we will fear no evil, because God also watcheth over them, who thus watch over themselves, so as having once set their watch, they may lay them down securely and take their rest, because the Lord maketh them to dwell in safety. So also upon the same grounds it causeth unto us inward peace, even peace with God, and the peace of a good conscience, when as by help of this watch we carry our selves so in all things, as that we and our works are accepted of him, and pleasing in his sight. The which peace cannot be impeached with the malice and might of all our enemies; for if God be with us, who can be against us? If he speak peace unto our consciences, though all the world should proclaim war, it needs not to dismay us, for though thousands fall on one side, and ten thousand on the other, it shall not hurt us or disturb our peace; for either the Lord will be a wall of defense, and tower of strength to preserve us from all danger, and to make us shot-free even at the Canons mouth; or else we shall be, with Josiah, taken away in peace, although we fall by the hands of our enemies. From which security and peace, ariseth spiritual joy, unspeakable and glorious, when as we are sure that nothing can hurt us, or hinder our saluatiō, but all things, even afflictions themselves, shall work together for the best. Now what is this, but to have a heaven upon earth, when as in this momentary life those eternal joys are begun in us? For as the Apostle telleth us, The Kingdom of God is righteousness, peace, and joy in the holy Ghost. Fourthly, by this Christian watch we are fitted to bear all estates, so as the great sails of prosperity shall not over-set us, whilst we take heed unto our hearts, that they be not withdrawn from God, and fastened upon worldly things; nor be forced by the storms of afflictions, to strike sails, and desist in our course towards our heavenly Country, much less to dash against the rocks of despair, being assured that they are the signs of our adoption, evidences of God's love, and that by these manifold tribulations we shall enter into the Kingdom of heaven. Fifthly, by this watch we are made ready for the coming of Christ unto Judgment, and prepared to enter into the joy of our Master, as we see in the parable of the faithful servant, and the wise Virgins; so as when the time approacheth, the terrors of it need not to daunt us, but rather expecting him with his reward in his hand, we may with confidence and joy hold up our heads, because our full Redemption draweth near. Finally, by this watchfulness we are assured of blessedness; seeing our Savior hath pronounced such as thus watch for his coming, blessed in so doing. Blessed (saith he) are those servants whom the Lord when he cometh shall find watching. Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them, and make them owners of all his goods. In which regard he calleth them Blessed, blessed, and the third time blessed, to show that they are thrice blessed, and even perfected and consummate in blessedness which keep constantly the spiritual watch, and are thereby always in readiness and prepared for his coming.
CAP. XIII.
Of the means whereby we may be enabled to keep the Christian watch.
§. Sect. 1 The 1. means is temperance and sobriety, and the second, the fear of God.
THe last thing to be considered in this spiritual watch, is the means whereby we may be enabled to keep it; the which I will but briefly touch, because they are so fully handled in the fore-named Treatise. The first means are sobriety and temperance, the which as they much further us in the natural watch, so are they singular helps to enable us unto the spiritual. Whereof it is that in the Scriptures they are joined and enjoined together, as mutual causes one of another. Be sober and watch. We are not of the night, nor of darkness; therefore let us not sleep as do others, but let us watch and be sober. And our Savior Christ persuading us to this spiritual watch, and arming us against the deep security of the latter days, giveth us in charge, as a notable means to cause the one, and prevent the other, that we take heed unto our selves, lest at any time our hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that Day come upon us at unawares. Which means of watchfulness when Noah and Lot neglected, they soon fell into a dangerous sleep of sin. Neither must this temperance and sobriety extend only to meats and drinks, seeing we may be drunk with the intoxicating cups of pleasures and carnal delights, and surfeit upon worldly prosperity and earthly things, when we do too hungerly affect them in our desires, and set our hearts immoderately upon them; but they must reach also (as I shown before, when I spake of sobriety) to the right ordering of our minds in the use of all temporary blessings, in a due manner and measure, so as they may be helps and not hindrances unto us in all the duties of a godly life; which if we neglect, we may surfeit and be spiritually drunk, though we be never so temperate in the use of meats and drinks. The second means to make us watchful is, to nourish in our hearts the true fear of God, not a servile fear, which will make every slave watchful over his ways, for fear of the whip; but a filial and childlike fear, which will cause us to keep over our selves, in all things, a diligent watch, that we may do nothing displeasing in his sight, who so loveth us, and whom we so love; and contrariwise, that we may so carry our selves in the performing of all good duties, as that God may be well pleased in us, and we in him; he delighting to do us good, and we delighting to praise his goodness. Of which filial fear the Psalmist speaketh; There is mercy with thee that thou mayest be feared. And this is the fear which the Lord promiseth in the covenant of grace, that he will put it into the hearts of his children and servants, that they may not depart from him. This is it which (as the Wise man telleth us) causeth men to depart from evil; as we see in the example of Job, who is said to be a man, fearing God, and eschewing evil. And therefore David desiring to restrain men from sin, putteth (as it were) into their mouths the bridle of God's fear; Stand in awe (saith he) and sin not. And contrariwise, if this fear be not in us, and our hearts be taken up with carnal security, we presently neglect to keep any watch, (like a City which feareth not the approach of any enemies) and rush, without care, into all wickedness. And this the old Serpent knew well, who having no hope to prevail against our first Parents, so long as being afraid of God's threatening, they kept their watch; he persuaded them first to cast out this fear by unbelief, whereby becoming secure, they were easily drawn into transgression. This made Abraham think that the Egyptians were ready for all wickedness, because the fear of God was not in the Land. And the Psalmist telleth us, that the transgression of the wicked persuaded him to conclude, that there was no fear of God before their eyes. And finally, the Apostle having repeated a whole bead roll of many sins, which had defiled every several part of wicked men, maketh the same conclusion with the Psalmist, that because they were destitute of God's fear, this was the cause which made way for all the rest.
§. Sect. 2 The third means is the remembrance of God's Judgments.
The third means is, often to call unto our remembrance God's fearful Judgments executed upon all sinners, but especially upon such as have continued in their wickedness with careless security, and wholly neglected to keep this watch; as of the old world, who lived in all rechlesse security, eating and drinking, buying and selling, marrying, and giving in marriage, so doing these things, as that they neglected all things else which were necessary for their safety and salvation, until Noah entering into the Ark, they were all swept away with an universal deluge. Thus also Sodom and Gomorrah living in their sins with all security, were attached with God's fearful Judgments when they least thought of them, and were wholly destroyed with fire and brimstone. Thus Babylon exceeding in security, as much as in all other sins, had those punishments which she least feared, inflicted upon her. Thus the Lord threatened the Church of Sardis, that if they would not watch, he would come as a thief against them; that is, bring upon them suddenly unexpected judgments, with which, when they neglected this warning, they were afterwards fearfully surprised. But of this point I have spoken at large in another Treatise; only let it suffice here to show, that as neglect of God's Judgments maketh us secure and careless; so the often calling of them to mind, is a notable means to make us watchful, that we may not have the like, or greater inflicted upon us. The which is the principal use that our Savior intended in propounding the former examples of the old world, and of Sodom and Gomorrah, fearfully punished, because they securely went on in their sins, that we might not be overtaken with the like, but that continually watching and praying, we might be thought worthy to escape them, when God cometh in his visitation to take notice of our ways. And thus also the Apostle having called to remembrance God's heavy Judgments inflicted upon the Israelites, saith, that all these things were written for our learning, upon whom the ends of the world are come, that by flying their sins, we might escape their punishments, and thereupon inferreth this use, that we should not presume on our own strength, but that he who thinketh he standeth, should take heed of falling.
§. Sect. 3 Of the fourth means, which is, to remember the day of death.
The fourth means is, that we continually remember the day of our death, not as though it were far off, but near approaching, and even knocking at our doors. For our lives are short and momentary, and this short time so uncertain, that we have no assurance that we shall live another day, no not so much as the next minute. When we go abroad, we know not whether we shall return home; nor when we are at home, whether we shall live to go abroad; when we go to bed, we cannot tell whether we shall ever rise; and when we rise, whether we shall again go to bed. For many have been thus suddenly taken away, going well out of doors, and never returning; lying down securely to take their rest, have been found dead the next morning. Now seeing that which befalleth one, may happen to any, and that which hath been the case of many, may probably betide any one; let it be our wisdom to stand continually upon our watch, that we may be found in readiness, seeing it is a matter that concerns us no less, then the everlasting salvation or damnation of our souls. And seeing we are not sure of living another day, let us think that every day may be the last, and so take occasion to watch carefully over our ways, that we may, when God pleaseth to call, be prepared to go unto him with cheerfulness and joy: and when we are enticed to commit any sin; as to love the world immoderately, to increase our riches by fraud and deceit, or violence and oppression, to swear, lie, and profane the Lord's Day, to drink drunken, commit filthiness, or any other sin; let us say unto our own souls, Would I commit this or that sin, if I were sure that this day were my last? Far would it be from me, if I were thus persuaded. And therefore let me be now as far from giving way willingly unto any of these, or the like sins, seeing, for ought I know, it may be the last minute. And thus when we find our selves slack and backward unto any duties of God's service, let us examine our own hearts, whether we would not shake off all sluggishness, and go about them with all care and diligence, if we were persuaded that we should not live another day; and then if we be wise, we will be as circumspect and careful that we neglect no good duty which may bring comfort to our hearts, peace to our consciences, and assurance of salvation to our souls; seeing many as lusty as we, being well in the morning, have been dead before night.
§. Sect. 4 The last means is, to meditate often on the day of Judgment.
The last means, which I will here touch, is, that we often meditate upon that great and terrible Day of the Lord, when he shall come with thousands of his holy Saints and Angels to judge both the quick and the dead; when as we must all appear before the Judgment seat of Christ, that every man may receive the things done in his body, according to that he hath done, whether it be good or bad. Of which Day, because we are uncertain when it will be, we should always keep our spiritual watch, that we may, whensoever Christ cometh, be found ready. And this use our Savior himself maketh of his assured and yet uncertain coming: Of that day and hour (saith he) knoweth no man, no not the Angels which are in heaven, neither the son, but the Father only: Take ye heed therefore, watch and pray; for ye know not when the time is; lest coming suddenly, he find you sleeping. So likewise the Apostle Peter; The end of all things is at hand, be ye therefore sober, and watch unto prayer. And surely, if we would but seriously consider with what ravishing joy at that Day the hearts of all those shall be possessed, who, like wise and faithful servants, shall be found watching and waiting for the coming of their Lord, when as he who hath pronounced them blessed already, shall then enter them into the full fruition of blessedness, and make them joint -owners of all that he hath, the unspeakable joys, inestimable riches, and triumphant glory of his Kingdom; and on the other side, with what shame and confusion of face, vexation of spirit, and horror of conscience, they shall be plagued and tormented, who with the evil servant have securely gone on in their sins, and have utterly neglected the spiritual watch, hoping that the Masters coming was far off; we would be moved hereby to shake off all carnal security, and think no care and diligence too great in keeping this watch, that we may not be taken unprovided and unprepared at the coming of our Lord. And these are the means, which if we carefully use, will much help us in keeping this watch. But let us take heed that we do not rest wholly or chiefly upon our own watchfulness; seeing when we have done all we can, we shall with the wise Virgins be overtaken sometimes with drowsiness, and intermit our watch; but seeing if the Lord, the great Watchman of Israel, who never slumbereth nor sleepeth, do not watch over the house of our earthly Tabernacle and City of our souls, all our watching is but in vain, let us often and instantly pray unto him, that he will continually watch over us, and enable us with his grace and holy Spirit, to watch over our selves and wait upon him; knowing assuredly, that if he give over his watch, and leave us to our own, we shall soon be overtaken of carnal security, and fall into the dangerous Lethargy of sin and death.
CAP. XIIII.
Of Meditation, which is the second private means of a godly life, what it is, and the causes thereof, with the reasons which may move us to this holy exercise.
§. Sect. 1 The reason why it is here handled.
THe second private means whereby we are enabled unto the duties of a godly life, is Meditation. For howsoever reading of the Word, and of other holy writings, doth go before it in order of nature, because it enlighteneth the mind, and teacheth us how to meditate, and also prepareth and ministereth unto us matter of Meditation, the which must be first known, before we can think and meditate upon it, or make use of it, by working it upon our hearts, wills, and affections: yet seeing it is an action done by our selves alone, and the other is a duty, which may and ought to be performed both by our selves, and others with us; I will reserve the handling hereof, till I come to entreat of the res • ▪ which are in this respect of like nature. Concerning Meditation, it is so much beaten upon, and thoroughly handled already, both by more ancient Writers, and also moderne, who of later times have spent much study and pains about it, and whose works are extant, both in our own and •• her languages, that it might well have saved me a labor, this Treatise now beginning to swell above the bounds and banks, which in my 〈◊〉 intentions I had prefixed unto it. Yea so exactly, sweetly, and savorly is it handled, in a complete Treatise purposely written of this Argu 〈…〉 e, who in his kind leaveth all others far behind him, be 〈…〉 Physician for the soul, that he is able by his Art to joy 〈…〉 , eloquence with holiness, wit with spiritual wi 〈…〉 • wholesome Physic, and even purging Medicines as 〈…〉 s taste as banketting dishes; that I should have been 〈…〉 quite discouraged to have written (as it were an Iliads after 〈…〉 anything of this Argument, did not the necessity of perfecting • hi • • reatise impose it upon me, in which, being • n essential member, It could not have been wanting without a maim. In which regard, rather then I would leave the Reader in his studious course to a new disquisition, I have made bold with this learned Author, to borrow some materials for my building, of him who is so rich to lend, and to enrich my Cabinet with some of his Jewels, (though set out after an homely manner in mine own foils) seeing these spiritual treasures are of such a nature that community hindereth not propriety, and he that lendeth, hath never the less.
§. Sect. 2 What Meditation is, & how it differeth from other exercises of the mind.
But that we may proceed to our purpose; Meditation in a general signification, is nothing else, but to think a •• consider of anything often and seriously. And as we here more strictly •• ke it, restraining it to a special subject, Meditation is a religious exercise of a Christian, wherein he purposely applieth his mind to discourse diversely upon some divine subject, spiritual or heavenly, that hereby he may glorify God, and further his own salvation, by improouing the light of his understanding, increasing the sanctity of his heart and affections, and the better enabling him unto all duties of a godly life. The which description, in some sort both showeth the nature of Meditation, and also distinguisheth it from other acts and exercises of the mind which may seem somewhat like unto it. For it differeth from cogitation, which is but a simple act of the mind, thinking of its object slightly and overly, and so leaving it; whereas Meditation is more advised and serious, and reflecteth its light upon the heart, will and affection, to direct them in their choice, both in choosing and embracing that which is good, and the refusing and abhorring of that which is evil. It differeth also from consideration, which is exercised in deliberating about something doubtful, true or false, good or evil, that discerning it aright, we may know whether to take or leave it: but Meditation is conversant about things in some measure known in the understanding, that by this further discourse of reason, they may not only be better known, but also that this knowledge may reflect upon the will and affections, and be made more effectual for our use in the well ordring of our lives. It differeth also from Prayer, in that howsoever both are the speech of the mind; yet in that, we speak to our own souls, but in this, we speak directly to God himself. Notwithstanding, there is such affinity between them, that in the Scriptures they are both signified by the same word, and often taken the one for the other. For they have both for the most part one subject-matter, and both alike effectual for the obtaining of all things needful; seeing whether we confess our sins unto God, or acknowledge our wants, or crave supply in a Meditation directed to our own souls, or in a prayer to him he alike heareth both, and is alike ready to satisfy our desires in 〈…〉 soever they are presented unto him. Neither do we conf 〈…〉 lay open our wants for his better information, to 〈…〉 e already, but that we our selves may take notice 〈…〉 g to a more thorough sense and feeling of them, m 〈…〉 amed with fervent desires to have our sins pardon 〈…〉 wants supplied, which are no other then prayers in his estima 〈…〉 what form soever they are expressed. Finally, howsoever in nature •• ere is small difference between Meditation and Contemplation, yet as the Schools define it, there is some in degree; Meditation being an exercise of a lower and meaner nature, within the reach of all Christians which will put out their hand unto it; Contemplation more high and heavenly, fit only for such as by long exercise have attained to much perfection: That, exercised about any spiritual object, not only originally in the understanding, but also imaginary, and brought unto it by the Ministry of the senses, as the creation of the world, the death and passion of Christ, and such like; but this about things chiefly intellectual, sublime, and heavenly; as the nature and attributes of God, the Trinity of persons in Vni •• of essence, the joys of heaven, and others of like nature. Finally, it is an exercise, which of the most is performed with much difficulty, because of their weaknesses and want of use, being hindered in their spiritual flight, by having the weight of earthly cares and distractions (as it were) hanging at their heels, and the wings of their souls somewhat besmeared with the lime of worldly vanities; but this, of great Proficients, who by much practice have brought their Art into an habit, and are able with ease, yea with much pleasure and delight, to soar (with the Eagle) an high pitch in their heavenly thoughts, and to spend herein great part of their time, not stooping towards the earth, but when they are forced by natural necessity; which being satisfied, and their bodies and minds somewhat refreshed, they do, as weary of the earth, raise up their souls, and renew their wonted flight.
§. Sect. 3 Of the efficicient cause or person who is to meditate.
The efficient cause, or person who is to perform this exercise, is the Christian only, and the man regenerate; for holy things must not be touched with profane hands, seeing they do not sanctify them, but are polluted with their uncleanness. Neither can they that are dead in sin, do the actions of the living, and are so far from performing this holy duty in any acceptable manner, that they are not able so much as to think a good thought. Neither is it enough that we be once purged from their guilt and punishment in our justification, by the death and bloodshed of Christ applied by faith, or that we be freed from the corruption of sin, in the first acts of our sanctification; but seeing we do daily renew our sins, and thereby defile our souls and bodies, we must daily cleanse them by renewing our repentance, and not presume to undertake this holy work, living and lying in our spiritual defilements, but we must wash our souls (as sometimes the Israelites their clothes) before we presume to approach unto this mount of Meditation, wherein God hath promised to be seen; and to cleanse the Tables of our hearts with the tears of true contrition, before we go about to have any holy impressions written in them. And seeing sin, like a thick cloud, doth dim and dazzle the eyes of our minds, so as we cannot see holy and heavenly things, we must first dispel them by unfeigned repentance, before we can receive any comfort of divine and heavenly light. And being to entertain our Bridegroom Christ, in his spiritual presence, into our hearts, (as it were) into our houses, and to solace our souls in a more here communion and familiarity with him, we are first to purge them from all noisome defilements, which will make our company loathsome unto him; and though we cannot so sufficiently purify them, that they may be worthy to entertain so pure and holy a ghost, yet at least, in a sincere affection let us labor to do the best we can, that it may not appear to be a fault of negligence, but of our spiritual poverty and impotency, which disableth us to give him any better welcome. The formal cause of this exercise, is a serious cogitation, or intentiue deliberation; Neither is this work of the Lord to be done negligently and slightly, letting the reins loose to our cogitations, that they may wander whither they list, but we are to intend the whole powers of our mind unto it, and to set them strictly to this holy task, not suffering them to wander abroad whither they please, but to apply themselves to that which they have undertaken, until they have brought their work unto some good perfection. The subject-matter of our Meditation is something divine, spiritual, and heavenly: unto which our thoughts, for the time it lasteth, are to be restrained, and not suffered to wander after, or to intermingle with them any worldly things. The final causes or ends of it, are the glory of God, and our own salvation, both which are advanced, when as we handle after an holy manner in our Meditations, some such holy and spiritual matter, as may tend to the bettering of our judgments, and increase of our inward sanctity, by working in our hearts the love and fear of God, zeal and devotion in his service, an utter hatred of sin, and a sincere purpose to please him in all things, and to glorify his Name, by performing more carefully and conscionably all the duties of a godly life.
§. Sect. 4 That Meditation is an exercise which belongeth to all Christians.
And thus we see generally what Christian Meditation is, and the causes of it; the which being a singular and effectual means of working in our hearts a great increase of all saving graces, and of strengthening us to the duties of a godly life, is not to be appropriated unto any one profession or sort of men (which were a dangerous Monopolie, tending to the inestimable prejudice of the Christian Common-wealth, when such a singular commodity as is profitable for all, is engrossed into the hands of some few) but is to be laid out in common to all the faithful, who are any way interested in grace or godliness. Neither ought any sort or sex to think that they are exempted from this exercise, unless they think themselves so strong in grace, that all means of spiritual growth are needless, or so weak and impotent, that they hold them boot less; seeing such exemption is no prerogative, but a disfranchisement, at least, in part of their spiritual freedom, and a loss of a singular privilege, which the Lord, in that great Charter of his Covenant made in Christ, hath granted unto them. For he hath not only allowed all the faithful to have the Book of his Law in their hands to read it, or in their mouths to talk of it, but with the finger of his Spirit hath written and engraven it in their hearts, that they may continually think and meditate upon it: Yea, he hath not only left it unto us as a gracious liberty, which we may take and leave at our pleasure, but hath strictly imposed it upon all his people as a necessary duty. These words which I command thee this day, shall be in thine heart, and in thy soul, and thou sha •• bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. Bind them continually upon thine heart, and tie them about thy neck. So the Lord enjoineth Joshua, though a Captain and chief Magistrate, that he should not suffer the Law of God to depart out of his mouth, but that he should meditate therein day and night, that he might observe to do according to all that was written therein. And thus we are, as the Apostle exhorteth, to have our conversation in heaven, which is chiefly done, when as we chiefly mind heavenly and spiritual things, and set our affections (as he speaketh elsewhere) on things above, and not on things upon the earth. For where our chief life is, there our heart and soul should be: but we are dead to the world and flesh, and our life is hid with Christ in God; being then to appear, when as Christ shall appear in glory. Of which duty and Christian exercise, we have an example in holy David, who in many places professeth, that he meditated in God's Law day and night, that is, had his thoughts fixed upon holy things at all times, and upon all good occasions: and that they were sweeter to his soul and spiritual taste, then honey to his mouth, and that he esteemed them in his judgment, and answerably affected them in his heart, above gold, yea much fine gold; which made him not to put it off, as a work to be done at his best leisure, but rather then he would want time to do it; his eyes prevented the night watches, that he might meditate in God's Word. And thus the blessed Virgin having heard the words of our Savior Christ, is said to have pondered them in her heart; that is, by meditating upon them in her mind, she had wrought them into her heart and affections.
§. Sect. 5 The first reason taken from the excellency of this exercise.
Which examples, that we may imitate, let us consider the reasons which may persuade us unto it. The first whereof, is the excellency of this holy exercise, which advanceth us unto high and heavenly privileges. For it increaseth our sweet communion with God, the chief Goodness, in whose fruition consisteth all our happiness, and giveth us admittance into his presence, and liberty to talk and confer with him, as with our friend, about all things which concern his glory and our own salvation. It exalteth our minds and souls above the highest pitch of worldly things, and causeth us, even whilst we are upon earth, to have our conversation in heaven. It causeth us, whilst we carry about with us this body of flesh, to be heavenly minded, and partakers of the Divine nature, whilst by this near society and familiarity, it maketh us like unto God, with whom we converse in holiness and happiness. It entereth us into the first de grees of the heavenly joys, and as our state of mortality will bear, it imparteth unto us some first beginnings of the vision and fruition of God, and enableth us (with Moses) to discern, as we are capable, some small glimpses of his glory. And as his face did shine, when he had conversed with God in his bodily presence; so our souls do shine in purity, brightness, and glory, by coming near unto him, and entertaining with him this spiritual communion. And as the wax, which is yellow in its own nature, by lying long in the beams of the Sun, changeth the color, and attaineth unto a Virgin-like whiteness and purity; so we, who with the Spouse in the Canticles, are brown and black through natural infirmities, do become more bright and beautiful, whilst conversing with our Bridegroom Christ in this near familiarity, the beams of his love and favor do shine upon us.
§. Sect. 6 The second reason, taken from the profit of it.
The second reason, is the profit of Meditation, which is inestimable; seeing it is fit and useful to all purposes. For if we bind God's will and Word continually upon our heart, and tie it about our necks; when we go, it shall lead us; when we sleep, it shall keep us; and when we are awake, it shall talk with us. By the help of it, we make use of all other helps, it serving to the soul, as the stomach to the body, for the well disgesting of all spiritual nourishment. In which respect, one holdeth it for no better then presumption, for any to take upon them to teach any other Arts, unless himself have first learned, and made it his own by intentiue Meditation. By it we come to the sight and sense of our corruptions, which lie lurking and hidden in us, impossible to be purged and reformed, because they are not so much as discovered. By it we find out our wants, that we may use means whereby they may be supplied; and discover our weaknesses, that we may labor to get more strength. By it we discover the subtle stratagems of our spiritual enemies, that we may avoid them; and are fore-armed against their temptations, and strengthened to overcome them. By it we spy out the wiles of our own deceitful hearts, their shifts and cunning devices, their windings and turnings, rouings and wanderings; and bringing them in subjection to the spiritual part, do reduce them into some order. By it we banish vain cogitations and lusts of the flesh, and cause our minds and hearts to be taken up with such thoughts and desires as are holy and religious. It is the best preservative against all sin, and a most sovereign antidote against carnal security, whilst it discovereth our spiritual danger, and moveth us to prevent it by timely repentance. It singularly improoueth our spiritual estate, by increasing saving and fruitful knowledge, inward sanctity in our affections, and the outward practice of it in our lives. It enricheth our souls with all spiritual and saving graces, faith, hope, charity, affiance, and the true fear of God. It is the spur of our devotion, the fuel of our zeal, and the common incentitiue to all virtue. It is the food of our souls, by which they are spiritually nourished, and even the life of our life, as an Heathen could see by the light of nature. It weaneth our hearts and minds from the world, and lifteth them up to heaven. It maketh us to walk with God as Enoch, and (like Elias his body in the fiery Chariot) it carrieth our souls into heaven. By it, in our solitariness, we enjoy God and our selves, and by conversing with him, we are fitted and made profitable for all good company. In a word, as one saith, all spiritual profit and progress in godliness, proceedeth from reading and meditation; for what we know not, we learn by reading, and by meditation hold it when we have it. And as it is the means of all grace and goodness in this life, so also it assureth us of all glory and happiness in the life to come. For, Blessed is the man who so delighteth in the Law of the Lord, that he doth meditate in it day and night.
§. Sect. 7 The third reason taken from the necessity of this exercise.
The third and last reason is taken from the necessity of this holy exercise, the neglect whereof depriveth us of all the former benefits and privileges. For thereby we lose the comfort and joy which we have in this sweet communion with God; we become insensible of our sins and spiritual wants, and so grow careless in using those good means for the mortifying of the one, and supplying of the other. We take the ready way to continue in carnal security, and to live in our sins without repentance. We lie open to the temptations of our spiritual enemies, and easily fall into their secret ambushments at unawares, by reason we never think of them, nor of the means whereby we may escape them. We are soon deceived with our own false hearts, when as we never sound their deceits unto the bottom, and give Satan leave to fill them with worldly and wicked thoughts, and with sensual and carnal desires and lusts, when as he findeth them like empty houses, swept clean, and cleared of all good meditations, and garnished with sloth, vanity & security, the chief ornaments wherein he delighteth. We lose piece-meal all our spiritual armor, and not repairing the breaches which have been made by the enemies of our salvation, we lie open to their assaults, & are easily vanquished in the next encounter, whilst we never think of any approaching danger. We defraud our souls of a chief part of their food, whereby they should be nourished in all saving grace, and strengthened unto all Christian duties: we lose the heat and fervor of our zeal and devotion, which being no natural qualities residing in their proper elements, cool and decline when we withdraw from thē the fuel by which they are nourished. We lose the comfort of our heavenly freedom, when as we never have our conversation there, and suffer our hearts to lie groveling upon the earth without any spiritual motions, which like the peyzes & plummets of a clock, do naturally descend & sink down, unless they be often pulled up with spiritual and heavenly meditations. Finally, we put out, or cloze up the eyes of our souls, so as they cannot look into our selves, nor into our spiritual estate, to see our miseries, that we may be humbled, nor the means of our freedom and deliverance, that we may be comforted; our poverty and defects, nor Christ's riches and full payment, our natural defects, and spiritual abilities in him that strengtheneth us, our gifts and graces, our wants and weaknesses; our sins committed, our duties neglected or performed, our dangers, and means to escape them; our way to happiness, and what progress we have made in it. And as we cannot, through this neglect of meditation, take notice of our selves, so are we thereby estranged from God, neither seeing nor observing his nature or attributes, his mercy to love him, his justice to fear him, his power and truth in his promises, that we may believe and trust in him; the administration both of his benefits conferred upon those that love and obey him, nor of his Judgments and punishments, threatened and inflicted upon those who continue in their sins, that by this experience of others good and harms, we may become wise in choosing such a course as may gain the one, and avoid the other.
CAP. XV.
Of extraordinary Meditation.
§. Sect. 1 What extraordinary meditation is, and the subject of it.
ANd thus much of meditation in general: The which, howsoever it doth not easily admit of any formal distribution according to the strict rules of art, yet it may, like prayer, be distinguished into two kinds. For as prayers are either extraordinary and at large, the which are continually to be made, and at any time whatsoever, when any fit occasion or opportunity is offered either of petition, or thanksgiving, the which we call Eiaculations; or else ordinary and at set times, when as with due preparation we purposely compose our selves to perform this duty in a solemn manner: So our meditations may be distinguished into such as are extraordinary and at large; or else ordinary and at set times, when as with due deliberation and preparation, setting all other things apart, we settle our selves to spend some time in this religious exercise. The former sort of meditations are sudden, and continually in use, when any occasion or opportunity is offered and observed, by outward objects presented to our senses, especially the sight and hearing, or by some inward conceit in our imagination or discourse of our minds, whereof we may make some spiritual use, and raise up our minds from the earth towards heaven, in some holy meditation. The which may be done at all times, and in all employments, as in the works of our callings, or in our honest recreations, when we are in company, or solitary and by our selves. But especially the large book of the creatures affordeth unto us most plentiful matter of this kind of meditation, when either they put us in mind of their and our Creator, or of some of his attributes shining clearly in them. In the former respect, David saith, that the heavens declare the glory of God, and the firmament showeth his handy work, that is, offer unto us fit occasion of glorifying God, when as we see their excellency and order, and of admiring and magnifying his wisdom and power, who was able of nothing to make so goodly a frame and excellent workmanship. And in regard of the latter, he telleth us in another place, that they did occasionally, as good School-masters, teach him another lesson, namely, to see and admire the infinite love and undeserved goodness of God towards mankind. When I consider (saith he) the heavens, the work of thy fingers, the Moon and the stars which thou hast ordained; What is man that thou art mindful of him, and the son of man that thou visitest him? And thus Solomon sendeth the sluggard to the Ant, to learn of her diligence; and Isaiah a refractory people, to the Ox and Ass to learn duty and obedience; and Jeremiah the negligent and secure Jews, to the Stork, Turtle, Crane and Swallow, to learn of them to observe God's appointed times, that they might not let his judgments pass unregarded, but seasonably turn unto him by true repentance. And our Savior Christ sendeth such as vex themselves with distrustful and carking cares, to the Fowls of the air, and to the Lilies of the field, which without their care only by God's blessing and good providence live, grow and flourish. And thus he himself, from the water of Jacob's well, taketh occasion to think and discourse of the Water of Life; and from the meat that perisheth, and the Manna in the Wilderness, to meditate and speak of the Bread of Life which came down from heaven. And after the same manner may we take occasion of some holy meditation by the view and consideration of any action or occurrent, especially where we may in a lively manner behold the administration of God's mercies or judgments, in rewards or punishments, or when we seriously behold any of God's creatures. As when we see the beauty of the heavens, and the brightness of the Sun, we may take occasion thereby to think of his infinite glory, beauty and brightness that made them; when we behold their goodly and constant order, to think of his immutability. So their durableness may put us in mind of his eternity, their vast greatness, of his immensity. The earths barrenness, of our fall and sin; her fruitfulness, of God's blessing renewed in Christ, and how we ought to answer this mercy, in bringing forth the fruits of obedience, lest being often watered and remaining fruitless, we be the second time accursed. Neither hath the Lord created his mighty host of innumerable creatures, adorned them with such beauty, distinguished them in such varieties, furnished them with such excellent properties, that we should only have a sensual use of them, wherein the brutish creatures may exceed us, but that we should take occasion by them, to glorify him in his excellent workmanship, and learn something from them for our better instruction, that we may imitate them in that which is good, or shun and avoid that which is evil in them. Which who so neglect, deprive themselves, in their use, of the best part, whereby they might receive as much profit for their souls, as they do for their bodies in that use which is common and ordinary. And thus we are to furnish our selves with fit matter for these extraordinary and sudden meditations. But here (as our learned Artist hath well observed) some cautions are to be used: as first, that there be some similitude between the matter, and the meditation which is raised from it; that it may not be strained and far-fetched, but kindly and familiar. For want of which resemblance, our meditations will prove loose and wandering, and leave behind them no impression: whereas similitude and likeness in the matter to the meditation, will recall the one to our remembrance, as oft as we see or observe the other. Secondly, we must avoid such matter of meditation as God hath expressly forbidden, as namely, Images, to put us in mind of him, or any essential part of his worship; seeing they lead us unto idolatry, will-worship and superstition, and teach us nothing but vanity and lies, namely, to conceive of him as visible and corporal, who is incorporeal and invisible; and as circumscriptable and finite, who is immense and infinite. Thirdly, seeing God hath given us such plentiful variety of matter in this kind, we must not dwell too long upon, or follow too much one thing in our meditations, which will cause satiety & weariness, but take our liberty of choice in this great plenty, provided that this liberty turn not to licentiousness, and give occasion to our minds of idle roving and wandering from one thing to another, without serious thinking of anything, that we may fit it for some good use. And finally, these meditations must not be long and tedious, which is not agreeable to their nature, nor will conveniently suit with our company and occasions, but rather distract us from our business, and duties of our callings, which ordinarily we must tend; but they must, like ejaculations in prayer, be short, as they are sudden, unless time, leisure and solitude afford us more liberty.
§. Sect. 2 What ordinary meditation is, and the subject of it.
The other kind of meditation which is ordinary, set, solemn and deliberate, is, when as purposely setting apart all other business, and sequestering our selves from all company, we do bend our mind, with all studious intention, to discourse deliberately upon some spiritual subject or part of God's Word, which we know in some measure, that by diligent insisting, serious debating, and deep musing upon it, till we have brought it to some spiritual use and good issue, we may apply it to our particular use for the further enlightening of our understandings, and the confirming of our judgments, and also for the purging and sanctifying of our hearts and affections, the stirring up of our zeal and devotion, and the bettering and amending of our lives and conversation; making choice of such place, time, gesture, and other circumstances, as may best fit and further us in this holy exercise. And this is that kind of meditation which is chiefly intended and commended unto us in the holy Scriptures, both by the precepts before quoted, and also by the examples of God's Saints and servants, as of Isaac, who is said, towards evening, to have gone out into the fields to meditate, of which that Scripture speaketh in such a manner, as though it had been his daily exercise. So David professeth, that God's Law and Word was his daily meditation, as we may see in the hundred and nineteenth Psalm, wherein he not only testifieth his doing of it, but also, as by an example, proveth it, seeing that Psalm is nothing else but an heavenly meditation, the subject matter whereof is the holy Law of God. Even as in many other Psalms he meditateth upon diverse other subjects. As who are to be esteemed truly happy, and heirs of eternal blessedness; the temporary prosperity of the wicked; the passion and sufferings of Christ; the benefits of God conferred upon his unworthy people, and many others: all which do plainly prove, that which he professeth, namely, that this meditation in God's Law was his daily exercise.
§. Sect. 3 The difficulty of this religious exercise.
Which examples that we may imitate, I will first consider the reasons which may move us, and remove the impediments which might hinder and discourage us from the undertaking of this exercise, and then set down the doctrine and practice of it in a form of meditation, that so we may be instructed in the right use of it; and have a plain example to lead us as it were by the hand, and to enable us to frame the like upon other occasions. The reasons may be reduced to the same heads which I propounded in the general consideration of this duty; all which do specially and chiefly belong to this kind of meditation, as being above the other much more excellent, profitable and necessary. For if it be a privilege of excellency to come into God's sight, then much more for some good time to continue and converse with him; if we may think our selves highly advanced, if we may for the least moment be admitted into his presence, and suffered to salute him: then how much rather, when we may be permitted to have free conference with him, and our souls in his presence? But as it is truly said of all things excellent, that they are also hard and difficult; so may both these be truly verified of this exercise, then the which, as no other is more excellent, (prayer and contemplation excepted, which exceed in some degrees in the same kind) so there is none besides them of greater difficulty. First, in that our corrupt nature is not more averse unto any other duty; both because we take our whole delight in things that are connatural and subject to the senses, and our minds are soon tired with meditating seriously upon those things which are merely intellectual and abstracted from the senses; and also because our carnal hearts, which take their chief pleasure and contentment, in thinking upon, and affecting worldly things, are ready to murmur and repine when they are restrained of their liberty, and kept hard to this spiritual task; and to break loose and fly out every hand-while, that they may roue and wander after their wonted delights. Secondly, because in other spiritual exercises, as hearing the Word, reading and conferring with others, we have but to deal with men (as we conceive it) at least in respect of immediate actions, objects and intercourse, which we perform with greater alacrity, because the senses are exercised in them about outward things: But in this exercise of meditation we are soon wearied (as the senses exercized about excelling objects) both because the subject matter about which we discourse in our minds, is spiritual and heavenly, and also because we cast up our accounts, lay open our sins, search out our wants and weaknesses, seriously examine our hearts how we have behaved our selves in the doing or neglecting of our duty, and laying them naked before God without all hypocrisy, confessing our sins of which we find our selves guilty, accusing our selves where we are faulty, discovering our wants and weaknesses wherein we are defective; all which are not done before our equals, but before the glorious King of heaven and earth (as malefactors before their Judge) whose might and Majesty, sovereignty and power of life and death may justly over-awe us. The which difficulties notwithstanding must not so much discourage us from this exercise, as the excellency must encourage us to undertake it with so much the more strong resolution and earnest endeavor.
§. Sect. 4 The singular profit of ordinary meditation.
To which purpose let us further consider, that as this kind of meditation is above all other most excellent, so also it exceedeth in use and profit. For it is the spiritual food of the souls, by which they live and thrive in all saving graces, and are strengthened unto the performance of all Christian duties. It weaneth our souls from the world and worldly vanities, and sequestreth and appropriateth them to religious uses. More especially, it enlighteneth our understanding, and maketh us in discoursing of spiritual things, to see them much more clearly and perfectly; for as we are wont to say of our bodily parts and members, Use them and have them, because their exercise is the means to continue their health, and increase their strength; so may it also be truly said of the inward faculties of the soul, the understanding and discourse of reason, which if they be used, grow more strong and vigorous; but if we accustom them to sloth and idleness, they will soon languish, and wax faint and weak in their functions and operations. Now by this enlightening of the mind, we come to a more clear knowledge of God and Jesus Christ, whom to know is life eternal. By it we understand more perfectly his Word and will, (in which respect meditation may be fitly called the hearts commentary) and are thereby guided in the way of his Commandments. For if by meditation we bind them continually upon our hearts, when we go, they shall lead us, as the Wise man speaketh. By it also we attain unto the true knowledge of our selves, and of our own hearts, which are so deceitful, that they cannot otherwise be well discerned. For as our Savior hath taught us, such as the thoughts are, such also is the heart; such as the streams are, such likewise is the fountain from which they spring. And therefore evil thoughts do argue an evil heart; even as contrariwise, good thoughts, and holy meditations, do show that the heart is good also. For howsoever our words and works are liable to much hypocrisy, because in them we may often aim at worldly respects, and to approve our selves unto men, rather then unto God; yet it is not so with our thoughts, which are only known to God and our own consciences, and not subject to the view and censure of any other. By it we come to the knowledge of our manifold corruptions, and the malignity of our natures, and to discern the blindness and worldliness of our minds, the perverseness of our willes, the security and hardness of our hearts, and innumerable other vices and corruptions which otherwise would be unknown unto our selves, even as they are now unknown to others. Yea, by this disquisition we do not only find out this noisome filth and heaps of uncleanness (as it were) in secret corners; but also are set awork, to urge out of our hearts and minds, these wicked thoughts, and filthy lusts, which would otherwise, like pernicious humors in the body, lie lurking in them, and be the causes of our souls sickness, and innumerable evils; and being emptied of these wicked thoughts and noisome lusts, we are hereby moved, and stirred up to replenish our minds and hearts with heavenly cogitations and holy desires, and when we have admitted them, to hold them fast, that the other may not return and recover their possession. Moreover, by this Meditation our memories are exceedingly strengthened, and made faithful Registers of good things. Our consciences are preserved pure, when as hereby we are kept from falling into any known sin, or if we have fallen through infirmity, do not lie in it, but purge away these spiritual defilements by faith, applying unto them the blood of Christ, and by rising out of sin through unfeigned repentance. Our judgments likewise hereby are much improoued, quickened, and confirmed, whilst as one saith; It distinguisheth things confused, and collecteth them being scattered, searcheth out secrets, and seeketh after truth; examineth things probable, and findeth out such as are feigned and coloured; disposeth of things to be done, and thinketh and considereth of that which we have done. Our wills likewise hereby are purged from their stubbornness and rebellion, and by conversing with God, learn to frame and fashion themselves in obedience to his most just and holy will, and to choose and refuse good and evil, according to the direction of holy reason.
§. Sect. 5 That this Meditation effectually worketh upon the heart and affections for the sanctifying of them.
And as it thus powerfully worketh upon the superior faculties of our souls, so with much more efficacy upon our hearts and affections. For it not only purgeth our hearts from unclean and noisome lusts, and replenisheth them with holy and heavenly desires; but also mollifieth their hardness, and maketh them soft and tender; and as the wax, when it lieth in cold places, groweth so hard and stiff, that it will break, rather then bow; but being laid in the Sun, becometh soft, ready to melt, and fit to take any impression; so when we neglect this duty, our hearts being estranged from God, become hard and obdurate; but when by Meditation we draw near unto him, the beams of his favor shining upon our hearts, do make them soft and flexible, and so fit for any holy impression which he is pleased to make in them. And thus when our hearts are dead and dull, this holy exercise will quicken and revive them, and when they begin to be drowsy, through carnal security, it awakeneth and rowzeth them up, that they do not lie snorting in the sleep of sin. It doth as much as any other Christian exercise, work upon our affections, purging them from worldliness and sensuality, and sanctifying and fitting them for God's service. It inflameth our love towards God and all spiritual and heavenly things: for as in worldly matters of looking, cometh loving; so here by meditating upon these greater excellencies, and taking (as it were) a full view with the eyes of our mind, of their beauty and perfection, we come to have our hearts inflamed with their love, and long after nothing more then their fruition. It kindleth also our zeal and devotion in God's service, when as thereby we come to see, that it is the main end of our coming into the world, that all other labor is utterly lost, and all our strength is spent in vain, which is employed in the pursuit of worldly vanities that profit not; and finally, that whatsoever pains we take in God's service, is to good purpose, being richly rewarded in this world and the World to come. It worketh in our hearts affiance in God, when as we consider of his truth in his promises, and allsufficiencie in performance; and a true and son-like fear of him, when as we think seriously of his infinite love, his sovereignty, power, and glorious Majesty. It draweth us on to perform sincere obedience, not only passive, in suffering what God inflicteth, when we consider that it proceedeth from love, and tendeth to our good, and the furthering of our salvation; but also active: for who will not willingly serve such a Master, that duly meditateth on his goodness in himself, and bounty towards us? Besides, by meditating upon God's Law, we are drawn on to keep it, when as we consider the excellency of it, and the benefits and fruits of our obedience; and as evil thoughts are a strong inducement to bring us to evil works; so also it is in those that are good. For as the Apostle James seemeth to make it, the thoughts are the first seeds which are suggested into our minds and hearts, the which being entertained with delight, do cause (as it were) the first conception of our actions; and this is done, when the affections are tickled and allured with the things, that by the thoughts are propounded unto them; which are as ready to embrace what the judgment approveth, as the hungry stomach such meat as is commended unto it by the taste. And the affections moving and inclining the will, do nourish the conception, as the child in the womb, till it come to perfect shape, whereupon consent following, it is brought to the birth, and produced into act, opportunity serving as the Midwife, the will, as Vice-roy to reason, having command over all the inferior powers and parts, and enjoining them to execute that which the mind first suggested, the affections embraced, and it self liketh and approveth. Finally, as it draweth us on to obedience, so it maketh us constant in it; because it is not grounded upon Book-knowledge, or that which entering by the ear, goeth not much further, but floteth in the brain, and never descendeth into the heart, the which faileth & vanisheth upon many occasions; as the scorching heat of persecution, the temptations of the devil, the sophistical wiles of cunning heretics, which ouerturning such a speculative knowledge (as it were) the foundation, do bring all to ruin that is built upon it; but it is settled upon such a knowledge, as is wrought into the heart and affections by Meditation, which will not lose their hold of those good things and sweet comforts, of which they have tasted and thoroughly fed upon, to the nourishing of the soul in all grace and goodness, and strengthening of it unto all holy duties; although the knowledge of the brain, being too weak to withstand such opposites, doth utterly fail, both in offensive arguments, and defensive answers. In a Word, this Meditation is most profitable for all parts and purposes. For as one saith, It purifieth the mind, that is, the first fountain from which it springeth; it governeth the affections, it directeth the actions, correcteth excess, composeth our manners, orderly amendeth and graceth our lives, and finally, conferreth experimental and feeling knowledge, both of things divine and human.
§. Sect. 6 That the exercise of Meditation is very necessary.
Finally, this exercise of Meditation is no less necessary then profitable; for it is the food of our souls, or if you will, the stomach and natural heat whereby it is digested, which preserveth our spiritual life; without which we can no more continue in good liking and well-being, then our bodies without meat. For as they may live for a good time in a weak estate and poor plight, if they cast up their food soon after they have eaten it, by virtue of some small relics that remain behind, but can never be fat, healthy, and strong, if the meat be not retained, concocted, and applied to the several parts: so our souls may live the spiritual life of grace, by hearing and reading the Word, though for want of Meditation, and thinking upon it afterwards, they retain little of their spiritual food, but cast up all again, saving some relics, which upon occasions will come into their minds; but they cannot be in good plight, and increase much in spiritual growth and strength, unless they digest what they hear and read by Meditation, and make it truly their own, by applying it to themselves. And as those beasts that have that property of chewing the cud, are never in good health, but when they are either feeding or chewing; so is it to be thought of us, though we seem to feed never so eagerly (seeing it may as well be a disease, as the goodness of our stomachs) if we take no care afterwards to ruminate and meditate upon it. Neither hath it only the necessity of food, but also of Physic, for the preserving and well ordering of our spiritual lives. And if we would but duly consider, how full our hearts and inward parts are of noisome lusts, and the corrupt and glutinous humors, of vice and sin; how false and fickle, how slippery and wandering, how soon weary of good things, and how ready and prone to all evil; we would easily conclude that it were more then necessary, that besides our ordinary diet, we should sometimes use this wholesome Physic, which is most effectual to purge out all these corruptions, and to prevent and cure these spiritual diseases; and to set purposely some time apart for this holy exercise, that we may keep our hearts in good order, and avoid the mischiefs which these corrupt humors of sin will bring upon our souls, if we suffer them to lie still lurking in us, and take no care to be purged of them. Finally, this exercise of Meditation hath in it the necessity, not only of sustentation, but also of defense; as it is a notable means to spy out the wiles and subtleties of our spiritual enemies, to discover their might, and our wants and weaknesses, and to fit unto us the spiritual armor, without which we cannot stand in the day of battle; and consequently, the neglect thereof, a ready way to lay us open to all danger, by denying one of our best helps, and giving opportunity to our enemies of all advantages.
CAP. XVI.
Containing answers unto diverse objections made against this exercise of Meditation.
§. Sect. 1 The objection of difficulty acknowledged and answered.
ANd thus I have spoken more largely of the profit & necessity of this holy exercise, then some, perhaps, will think either necessary or profitable; because I well knew how averse & backward our corrupt nature is unto it. In which regard, we no more need to be instructed in the knowledge of it, how we may do it aright, then strong motives & inducements to enforce the practice of that we know. For when our judgments are enlightened in the right use of this exercise, we are still ready to frame excuses, to blind and delude our reason, and to stop the cry of our consciences, when they accuse us for the neglect of so necessary a duty; and even when we are ready to go about it, our sloth and security pretendeth such necessary impediments, and casteth such stumbling blocks in our way, that we are discouraged from proceeding in it. As first, we are ready to allege, that it is a matter of great difficulty for us that are in the world, to sequester our minds wholly from worldly things, that they may be wholly taken up with those which are spiritual and heavenly, and are so far out of the reach of our natural abilities. And surely it cannot be denied, but that this duty, as all other things excellent, is hardly achieved; for being but children in knowledge, and weaklings in grace, it is no more easy to attend any serious exercises, profitable for our souls health, then it is for boys to banish out of their minds childish vanities, and to apply themselves wholly to their studies, that they may get learning, and become good scholars. But this must not make us to neglect this exercise, but considering how excellent, profitable, and necessary it is, we must be so much the more earnest in our resolutions, and diligent in our endeavors, to set our selves seriously about it, by how much it appeareth to be of greater difficulty. To which purpose, let us know, that as children find most discouragements, and greatest difficulty in attaining to learning in their first entrance, but afterwards, when they are come to some proficiency, find it more easy, and tasting the sweetness of it, go on in their studies, with cheerfulness and delight: so the greatest difficulty is in the first beginnings of this holy exercise; seeing use and practice will make it easy and familiar; and the sweetness which we shall find in it to our spiritual taste, and the fruit and benefit which we shall reap by it, richly recompensing all our labor, will take away all tediousness, and make us to perform it with all cheerfulness. And as those which have been trained up in the delightful studies of Poetry, Philosophy, and History, in the Universities, can hardly apply themselves to the study of the Law, yet do at the first bend, and even enforce their minds to it, being encouraged with golden hopes, and afterwards coming to practice, proceed with delight, when they become sensible of the gain; so our minds, having been inured to wander about earthly things, which are most pleasing to our carnal appetite, can hardly apply themselves to spiritual and heavenly Meditations, which are harsh and unpleasant to our corrupt nature; but even then we must with an holy violence bend our minds unto them, being encouraged with our more then golden hopes; and then without doubt, when we have made some good proceedings in our spiritual practice, the sensible sweetness which we shall relish in it, and the manifold benefits, and plentiful fruits which we shall reap by this exercise, will encourage us to proceed in it with much comfort and delight.
§. Sect. 2 The objection of natural want and weaknesses in performing this exercise answered.
Secondly, we are apt to pretend our natural weakness and imbecility to perform so high and hard a duty, as the ignorance of our minds, the averseness of our hearts, the coldness of our zeal, devotion, and such like. But these wants and inabilities should not discourage us from this exercise, but move us to use it so much the rather, because it is a chief means ordained of God to increase our strength, and to bring us to more perfection. We do not, because we are weak and sickly in our bodies, abstain altogether from food and Physic, but the rather use them, that we may recover our health and strength. Yea, when our appetite is small, we force our selves, that by eating a little at once, we may get a stomach. We do not shut the windows, because the house is dark, and we dim-sighted; but are ready the sooner to open them, to let in the light, of which we stand in need more then others, in respect of our natural defects, that we may the better dispatch our business; and the colder we feel our selves, the more necessary we think it to come unto the fire, or to use some exercise, that we may recover our natural heat. And so in like manner, the sight of these defects should not hinder us from this exercise; seeing it is the means to enlighten our minds with more knowledge, to get spiritual health and strength, whereby we may be enabled to perform this and all other good duties daily in more perfection; and to warm our cold and frozen hearts, that we may perform service unto God, with more heat of godly zeal and fervor of devotion. Besides, though we be not able of our selves, so much as to think a good thought, yet if in obedience to God we use this his holy Ordinance, he will enable us unto it, being all-sufficient to make us both to think and do whatsoever he requireth at our hands.
§. Sect. 3 Their objection answered, who pretend want of matter to meditate upon.
Thirdly, we are ready to object want of matter to meditate upon, and that we are so barren in our invention, that the fire of our devotion is ready to go out as soon as it is kindled, for want of this fuel to nourish and preserve it. But this is to excuse one negligence with another, seeing the Lord hath set before us, and even put into our hands the large Volume of his Creatures, and the Book of holy Scriptures, in both which, there is abundant matter of Meditation, if we had but the hearts to view and read them; besides, the consideration of our own misery, our manifold sins and corruptions, wants and imperfections, God's manifold mercies, and innumerable blessings vouchsafed unto us, the administration of his judgments, and such like, of which I shall have occasion to speak more hereafter. And therefore there being no want of good seed, we have no cause to complain of anything but the barrenness of our hearts, and their averseness to good things, if they bring not forth, in this kind, plentiful fruits. The which, as it is to be bewailed with true sorrow, that we who have matter enough to think and meditate upon in worldly things, for a whole year together, though none be prepared to our hands, being herein such quick Workemen, that we can both gather our straw, and burn our brick in full tale, should be so barren of matter, when we come to think of things spiritual and heavenly; so it must move us with so much the more diligence and earnestness to read and study the Scriptures, and to observe the works of God, and finding our emptiness, to resort to God's store-houses (like the Egyptians to Joseph's) that we may be filled with such provision as he hath made for us, and have no more cause to complain of want.
§. Sect. 4 Other hindrances removed.
Fourthly, we are hindered from performing this duty by manifold distractions both inward and outward. Of the former kind is the indisposition of our hearts to spiritual and heavenly things, and their readiness to be carried away from them (when they take them into their consideration) after worldly vanities. The which so much discourageth many, that they neglect this duty altogether, because they find themselves so unfit to perform it. But our wants and weaknesses should not drive us further from God, but make us rather draw nearer unto him, and by earnest prayer to crave the gracious assistance of his holy Spirit, that we may be enabled thereby to serve him better. Neither must our imperfections and distractions in performing Christian duties, move us to neglect them altogether, for this is that which the devil would have: and if we thus far yield unto him, we shall be sure to perform nothing that is good, seeing he will never let distractions and discouragements to be wanting unto us; but being thoroughly humbled in the sight of our infirmities, and bewailing our wants, let us labor daily after more perfection. And to this end let us use due preparation before we undertake this exercise, of which I shall speak afterwards. Secondly, let us keep the Christian watch, before spoken of, over our hearts, and repel these distractions at their first entrance. Thirdly, let us pray against them, and desire the Lord to strengthen us, that they may not prevail to pull away our hearts from him. Fourthly, we must at other times restrain our hearts and minds, that they may not wander whither they list, and keep them under some command, that they may not be to seek when we would employ them about holy duties. Fifthly, we must fit the length of our Meditations to the strength of our devotion, and let them be enlarged as it increaseth. Which means, when we have used, let us set upon this exercise; and if our distractions are so great and many, that they would give us leave to think upon nothing else, let us make them the matter of our Meditation, accusing our hearts for their looseness and worldliness, their deadness and backwardness to all good duties, that so we may bring them to unfeigned repentance.
§. Sect. 5 That company and worldly business should not hinder us from this exercise of Meditation.
The outward distractions, which are alleged as necessary impediments of this holy exercise, are the company of friends, who coming to visit us, take up that time which should be spent about it, the multitude of business, which affordeth us no leisure, and want of convenient place, wherein we might be privately by our selves, to perform this duty which cannot be done in the company of others. But for the first; no company should be so dear unto us, as that it should cause us to break off our communion and society with God. Or if to avoid inciuility and giving offense, we do intermit this exercise, and put it off to another time: this must not make us to neglect it altogether, but we must set our selves about it when our company is gone, and redeem this loss by doubling our diligence in this holy exercise. And for our business and employments, we are, according to our Saviors counsel, to think this one thing necessary, and to be preferred before all other, and first to seek the Kingdom of God, and his righteousness, esteeming no business so necessary, as the enriching of our souls with spiritual grace, and using the means which may further and assure us of our salvation; accounting those employments worldly, carnal, and not worthy our pains, which shoulder and thrust out spiritual exercises. And yet if our important business should wholly take us up, and that the necessity of our estate and calling should so strictly at all times bind us unto them, that we had no leisure for religious duties, there were some color (and but a color) of excuse: but the fault is not in the multitude of our employments, but either in our want of wisdom and providence, that we do not rightly dispose of them, and allot to all sorts of duties their seasonable times; or in our worldliness and immoderate love of earthly things, which maketh us think all time lost that is not spent about them, and that we are quite undone, if but a little while we intermit our diligence in seeking of them. For God by one Commandment doth not cross another, nor bringeth us into such straits, but that we may (if it be not our own fault) have seasonable time of yielding our obedience to them all. He would have us look to our state, and provide for our families, but he would not have us so immoderate in our care and labor, that we should mind nothing else, and have no leisure for religious duties, seeing he is both able and willing to provide all necessaries for us and them, if casting our care upon him, and relying upon his providence, we set apart seasonable time for both. And therefore he would not exempt Joshua (though as a man would think, wholly taken up in the wars, and in the government of a mighty people) from spending some good part of his time in this duty of meditation. And we see that David himself, though wonderfully employed in war and peace; the government of a whole Kingdom, and the care of his own family, did yet much exercise himself in this religious duty. Yet say (which we ought not to do) that our worldly business must have the precedence; if we would not have it appear to be a false, frivolous and carnal pretence, devised of purpose to hide our utter neglect and contempt of religious duties; let us at least allot unto them some of that time which we can spare from our worldly and necessary employments, and set our selves about this exercise when our business is over. Or suppose they will take up the whole day, let us allot to this use some small part of the night, and make bold to borrow some little time from our sleep, that we may not by the utter neglect of this duty sleep in sin, and so much intend the refreshing of our bodies, as that we suffer our souls to droop and languish, by with-holding from them their spiritual food, and the comfort of their communion and secret conferences with God. For if wicked men are so vigilant and diligent in plotting and performing evil towards others and themselves, that they are content to allot the time of their rest, to labor in these works of darkness, and as David saith of them, devise mischief upon their bed. Yea, if their minds be so intentiue, and their hearts so wholly set upon it, that unless they have devised or executed some mischievous design, their sleep departeth from them, as Solomon speaketh: how much rather should we be willing to spare some time from our sleep, that we may spend it in some such holy and heavenly meditations, as may enrich us with spiritual grace, enable us to God's service, and help us forward in the way of salvation? Finally, suppose that we are so wholly divided between business and sleep, that neither night nor day we can find any time for this holy exercise; yet we have no color of excuse, if we do not set apart some time upon the Lord's Day, which may be spared from public duties in the Congregation, and private with our families, to be spent in meditations, seeing then in what state soever we be, whether bound or free, Masters or servants, rich or poor, we cannot reasonably pretend any such excuses of distraction by our worldly business, all which we are bound to set apart, and to consecrate our selves wholly, our actions, words, and secret thoughts to the service of God, and to use all good means which may enrich us with grace and further our salvation; and this especially among the rest, for though our case and state may be such, that we are necessarily restrained from God's public service in his holy assemblies, as we see in the example of David, and of captives and prisoners, the sick, and seafaring men, and some servants; yet all men, and in all conditions, may on this day spend some time in holy meditations, upon some things which they have observed out of God's Word, or works. As for that last pretence of wanting a fit and private place for meditation, by reason that we are straitened in our dwellings, and have always some with us in the same room, who would hinder us in this exercise; it is of so small weight, that it is scarce worth the answering. For there is no man that earnestly desireth to perform this duty, who may not at one time or other, find some convenient place for the doing of it. For if he have no room in the house, he may with Isaac, walk abroad into the fields: or if dwelling in the City he be debarred of this privilege, he may as David exhorteth, commune with his own heart upon his bed, and be still; of which his precept he propoundeth himself for an example in diverse places of the Psalms, wherein, as thinking the day too short, or too much taken up with other employments, he professeth that he spent also some part of the night in divine meditations. And so much concerning the reasons which may move us to this exercise, and the impediments which hinder us from undertaking and performing it.
CAP. XVII.
Of the circumstances of Meditation, as the place, time, and gesture of the body.
§. Sect. 1 Of the place of meditation.
IN the doctrine of meditation (which is the next point to be handled according to that order which I before propounded) I will entreat, first of the circumstances of this duty, and then of the substantial parts of it. The circumstances are either the subject place, or the adjuncts, which either respect the time of it, or the disposition and gesture of him that meditateth. The place ought to be private, that being solitary and alone, we may be free from outward distractions, which would hinder us in this exercise, and that being wholly sequestered both in mind and body from all worldly impediments, we may entirely and seriously devote our selves to the service of God in the performing of this duty. And thus Isaac when he would meditate, walked solitarily in the field; our Savior retired himself sometime to the Desert, sometime to the Mount of Olives. David meditated upon his bed, Daniel in his chamber, and by the river of Vlai, Peter upon the house top. So that there is no place limited to this exercise, seeing God is present everywhere, and will be found in all places alike, if we seek him with devout and holy hearts. And therefore it is not much material whether we meditate either upon our bed in the morning, evening, or in the night watches, or in our secret closets, or in the fields, and in our retired walks. Only these two things are to be observed in our choice of the place; first, that it be free from company and noise; for our meditation must be a soliloquie with God and our own souls; and secondly, this private place must be such, as in our experience we find freest from distraction, and fittest to further us in our devotion. In which regard (as I take it) those places are most convenient, wherein there are fewest objects to draw away the senses with unusual delights, seeing they are ready to carry to the imagination, what they observe with pleasure, and that being distracted, withdraweth also the mind and heart from this exercise. And consequently our closet and chamber, or our ordinary and usual walk abroad, where nothing is to be observed but that which is common and often seen, are to be preferred before such places, wherein there is variety of new and pleasing objects, and one ordinary place better then diverse and many, because we can there soonest, and with most ease recollect our thoughts, and being gathered, keep them together without distraction.
§. Sect. 2 Of the time, that it must not be continual, but as we get fittest opportunity.
Concerning the time of this set and solemn meditation, diverse things are to be observed. First, it must not be perpetual and continual; for howsoever the other kind of meditation, which is sudden, short and occasional, may be at times performed when we have any opportunity; yet this serious and solemn kind cannot be so, in regard of our weakness which cannot bear it and endure the labor, and in respect of other duties which we are bound to perform as well as this, both religious and civil, and must be all done in their due and seasonable time. In which regard it is to be esteemed so far off from a state of Angelical perfection, which is wholly taken up with contemplation, that it cannot be excused nor wiped from the blemish of deserved blame, because many other duties as necessary in their due time and place, are utterly omitted and neglected. Besides, the object of this exercise being spiritual, divine and supernatural, is far too excellent for the weak sight of our minds to be always gazing on, or if it should, it would soon be dazzled and dulled, yea distracted and quite lost; like the bodily eyes with beholding the Sun in his full brightness. Yea, as this exercise must not be continual, so neither should it be over-common: the which as it causeth weariness and satiety, they loathing, and this remissness and slack performance, which faileth as much in the manner, zeal and devotion, as it exceedeth in time and number; so doth it by assiduity lose in our judgment that esteem, and in our hearts that awful reverence, and fervor of affection which is due unto it; and so becometh cold and formal, heartless, and useless; like physic, which being ordinarily taken, becometh familiar to nature, and so worketh not any extraordinary effect. Neither can the most men be often exercised in this duty in a set and solemn manner, unless they cause other necessary duties of Christianity, and of their callings, to give way unto it with great loss and inconvenience. In which respect, great difference is to be made between the rich and wealthy who have much spare time, and poor men who live by their daily labor, and have little time to spare for the performance of many religious duties no less necessary. And amongst those who have worldly necessaries without bodily toil; me thinks there should be some difference in the frequency of this exercise, between ordinary Christians, and us of the Ministry, and that we should more often apply our selves unto it, then any other sort of men, both because spiritual and heavenly things are the chief objects about which our minds should be exercised; and because these holy meditations do more directly and immediately fit us for the duties of our callings, then they do other men in theirs. In which regard it were to be wished, that we would let few or no days pass, without some time spent in this holy duty, which will make us much more profitable both to our selves and others. The which I speak, not to spurr on any to outrunne his devotion, which being left behind, will make this exercise cold, formal, and not worth the while, and much less to bridle and restrain the zeal of other men, who have will, and time to perform daily this holy duty, but only because I would not ensnare weak consciences with doubts and difficulties, by laying upon them this task as a necessary burden, which the Lord hath left free and at their devotion.
§. Sect. 3 Of the fittest time for meditation.
The second thing required in respect of the time, is, that it be not left at random and at large, without any certain limits bounding it to one part of the day more then another, but then doing it, when we are best at leisure, or when some good mood or pang of devotion driveth us to it; for then we shall never be constant in this exercise, but shift it off from one time to another, at the first, rarely performing it, and at the last, neglecting it altogether. But when with good advice we have made choice of that time of the day which is fittest, both in respect of our abilities and occasions; it is our best way (not for conscience but conueniency) to keep us strictly to it, if some important cause and unexpected and weighty business do not press upon us and change our course; observing constantly (as near as we can) the same days of the week, and the same hour of the day, for the ordinary performing of this exercise. For as order in all good duties is a cause of constancy, so an orderly constancy, or constant order is a notable means of continuance and perseverance: whereas if we intermit them and do them only by fits, our false and deceitful hearts, under pretence of putting them off to a more convenient time, will make us at last wholly to omit them. For if we be unfit today, we shall be more unfit tomorrow; and indisposition, if we yield unto it without resistance, not laboring with our hearts to bring them into better frame, and to recover the heat of our cooled devotion, will quickly bring us to a loathing averseness and utter neglect. But though it be concluded that some certain days and hours must be wisely chosen, and constantly devoted to this exercise, yet what special time this should be, as what days of the week, or what hour in the day, should be set apart for it, is not so easily determined; only the Lord's Day so challengeth this duty as most proper unto it, that it cannot then be neglected in some kind or other, without sin. For the choice of other days, and set hours in them, it must be left to Christian prudence, aided by every man's own experience, which will teach us what time we can best spare from our other weighty and ordinary employments, and when we are best disposed and fitted for the devout performance of this religious duty, yet (saving other men's better judgment) ordinarily, and for the most part, the first hour of the morning (as I suppose) is fittest for it: first, because generally the morning is fittest for all studies and exercises of the mind, when the decayed strength is repaired, and the spent spirits refreshed and renewed by our rest, and all the faculties of our souls more strong and vigorous. Secondly, because if by our weighty employments, we are scanted of time in the rest of the day, we may, to perform so good a duty, borrow an hour from our ordinary time of sleep, without any hindrance to our other business. Thirdly, because having not as yet intermeddled with worldly affairs, we may perform it with less distraction. And lastly, because meditation is a good preparative to our morning sacrifice of prayer. Yet if any man, upon other reasons, or his own experience teaching him that he is best fitted, both in respect of his devotion, and other occasions, do choose rather to meditate in the evening, I leave it as a thing indifferent to his free choice: only I would aduize, that we make choice of such a time, wherein we are fresh and vigorous in our spirits and minds, and not when they, or our bodies are spent and wearied, either with bodily labor, or studies of the mind.
§. Sect. 4 Constancy in this exercise.
The third thing respecting the time is, that as we must be constant in setting apart, & observing of some certain time of the day for the undertaking and beginning of this exercise; so much more in continuing our meditations the time appointed. Neither must it be performed by fits and snatches, intermingling with them our worldly thoughts, or other business, sometime intermitting, and then again afresh setting upon them: For when the mind is thus distracted between things so opposite in nature, the one is an hindrance to the other, and like the dog that runneth or hunteth after two Hares at once, it catcheth neither. Besides, when our mind is let loose to wander after earthly things, it is not easily again composed and reduced into order; but we shall stand in need of a new preparation; and so be still beginning, and never bring anything to perfection. And therefore when we have begun this exercise, we must constantly proceed (as near as we can) without distraction or intermission, for that whole space of time which we have allotted unto it; not breaking off our meditation, until we have brought it to some issue, and received by it some spiritual refection. Now what proportion of time is to be allotted to this exercise, we cannot prescribe any certain stint or limits, but must leave it to be measured out unto everyone by his own devotion, which is not a like in all, nor in the same man at all times. Besides, there is great difference between one & another man's leisure in respect of variety of important occasions, pressing some, more then others, and every man more or less, at sundry times. Neither are we always a like fitted, but sometimes are more dull and dead to spiritual exercises, and sooner weary of them; sometimes more cheerful and heavenly-minded, and able to hold out in this spiritual race without breathing or intermission; at one time sooner prepared, and better able to perform, and at another, longer in working our backward hearts to this duty. Only this in general may be said, that our outward exercise must not in time exceed our inward abilities, nor the burden which we impose, our spiritual strength: Both because the Lord is only delighted with cheerful service, and cannot brook that which is dead and forced; and also because if we over-weary our selves, it will cool and quench, and not inflame and increase our devotion, and make us the more loath to come the next time to take our spiritual repast, when as we did not leave with an appetite, but departed away glutted with loathing satiety.
§. Sect. 5 Of the disposition and gesture of the body.
The last circumstance to be observed is, the disposition and gesture of the body, which do not a little further the devotion of the soul. In which there is required, first, that the body be composed to rest and quiet, that it do not by much agitation and violent motion disturb and distract the mind, nor by spending the spirits, and wearying of the outward parts, make the exercise tedious and toilsome. Secondly, here is required silence, that the mind may more freely discourse with it self, without any interruption of outward noise; unless it be in case that the heart be surcharged with the heat and vehemency of our passions, and fervor of devotion, and do need some vent to give it ease. As for the gesture of the body, no certain rules can be given; but it must be left to be ordered and disposed by Christian prudence and experience. Only in general we may observe these things: First, that our gesture and carriage of our bodies be reverent, in respect of that glorious presence before which we present our souls and bodies, and the weightiness of the duty about which we are employed, seeing this may somewhat further the inward reverence of the heart. Secondly, that we use that gesture which in our experience we find most available to stir up our devotion; for these outward gestures of the body, are but the hand-maids of the mind and heart; which must give their attendance, that they may be ready to yield unto them that seasonable service, which they shall appoint as most fit and profitable. To which purpose, diverse gestures are diversely commended. Some in their Meditations prefer quiet resting of their bodies upon their bed or pallet, whereby they find their minds and souls best fitted for spiritual motion and discourse, and most free from the distraction of all outward objects. Some sitting and inclining their bodies to one side, their table or cheare supporting their elbow, and their hand their head. Some standing still, with their eyes lifted up towards heaven, the Haven of their hopes, and visible place of God's invisible presence, but yet closed to avoid distractions. Some walking, which being a healthful exercise, refresheth the body, and maketh it a more fit instrument of the soul, to perform this duty without weariness. But which of these we use, it is not much material, seeing in themselves one is not better then another, though in respect of us, they may be more or less convenient, in regard of the variety of several men's dispositions. Thirdly and lastly, it is not unprofitable to frame the gesture of the several parts, according to the matter in hand, upon which we meditate, and our inward affection in thinking of it. As when we are humbled in the sight and sense of our sins, and are ashamed and grieved, because we have by them dishonored and displeased our gracious God and loving Father, we may with the Publican cast down our eyes upon the earth, as not worthy to look up unto heaven; and smite our breast, as lamenting the corruptions that are therein contained. When we offer unto God the sacrifice of praise and thanksgiving, humble hearts, and holy desires, and beg in the name of Christ with confidence, the benefits which he hath commanded us to ask, and hath promised to give, we may lift up together with our hearts, our eyes and hands towards heaven, from whence we expect to receive the things we ask, with the hand of faith. When our hearts are ravished with the apprehension of God's gracious promises, and the sweet and delightful feelings of his love, and assured hopes of those inestimable joys which he reserveth for us in heaven, we may hold up our heads with comfort and rejoicing, as our Savior speaketh, eleuate our hearts towards that place, whither our bodies and souls shall one day triumphantly ascend, and with Abraham, testify unto our own souls, and God, the Author of them, these ravishing comforts, with secret smiles, and outward cheerfulness of our face and countenance; seeing these inward feelings of God's love, are better then wine, to glad the heart, and this unction of the Spirit with these divine consolations, do make the countenance more cheerful then the choicest oil.
CAP. XVIII.
Of our entrance into Meditation by due preparation.
§. Sect. 1 That this preparation is necessary▪ and wherein it consisteth.
ANd so I come from the circumstances, to entreat of the exercise it self: In which I will consider, first, the ingress and entrance into it; then the progress, and manner of proceeding in it; and finally, the egress and conclusion of it. The ingress or entrance, consisteth in a due preparation, which the gloriousness and Majesty of God's presence, before whom this action is to be performed, the important weight of the duty to be done, the profit and necessity of doing it well, and our own frailty and imbecility, wants and weakness, averseness and great indisposition to this high and holy exercise, do necessarily require. For if we dare not, without due preparation, approach into the presence of an earthly king, to deal with him about such weighty business, as importeth us no less then our whole estates, yea our lives themselves; how much less should we presume to come into the presence of the Sovereign Monarch of heaven and earth, about such important affairs as concern our spiritual estates, and the everlasting salvation of our souls, unless beforehand we be duly prepared? And if we cannot hope to make any good music, unless we first string our Instruments, and put them in good tune: so neither shall we ever be able to make any harmonious melody in God's hearing, unless we duly prepare all our powers and parts, and put our minds and hearts, our wills and affections in good tune, and provide spiritual Songs and divine Ditties, as the subject matter of our Music, about which we are to exercise our Art and skill. In which two points our preparation chiefly consisteth; For either it is taken up, in preparing and fitting our persons for this exercise; or in provision of profitable matter, as the subject of our Meditation. In the former respect, besides that general preparation before spoken of, by renewing of our repentance, that we may not come polluted with our sins into so holy a presence, nor touch such pure things with unwashed hands, we are with all care and diligence to prepare all and every of our special faculties and parts both of soul and body. And first, we must come with prepared minds and understandings, both in respect of their illumination and intention. For before we can meditate aright, our minds must be enlightened by God's Word and holy Spirit, that we may understand in some measure the matter on which we are to meditate, with the causes, effects, properties, and circumstances of it, without which we cannot at all perform it. Neither must this knowledge be only in speculation and theorie, but also a fruitful saving knowledge, which sanctifieth the heart, and worketh it and all other parts to an holy practice, without which, this exercise cannot be done profitably, and as it ought. In the intention of our minds we must not chiefly and principally propound unto our selves our own profit and benefit, but perform it in obedience to God, as a duty which he requireth, and whereby we are made more fit to do him service; aiming therein chiefly at the setting forth of his glory. And then as subordinate hereunto, we may, and ought to aim at the enriching of our souls with all spiritual graces, the cheering and comforting of our hearts with divine consolations, the increase of our holiness, and the strengthening of us unto all Christian duties of a godly life.
§. Sect. 2 That we must chiefly prepare our hearts and affections.
Secondly, before we undertake this holy exercise, we must prepare our hearts and affections, by laying aside all worldly cares and earthly desires, which if they be retained, will interrupt and distract us in our spiritual Meditations. And as Moses was to put off his shoes before he could be admitted to hear God speaking unto him, or so much as to stand upon that ground, which was sanctified by God's presence; so must we cast off the worldliness of our wills and desires, before there can be any profitable conference between him and us. For there is such dissimilitude, yea contrariety between God and the world, spiritual and earthly things, that when we turn us to speak unto the one, we turn away from the other; and when our minds and hearts are fixed upon the cares of this life and transitory trifles, by reason of the great distance between them, they are quite divided and distracted from those which are heavenly and spiritual: so that it is more possible to mixe together gold and clay, oil and water, then the gold of divine Meditations, and the oil of spiritual thoughts, with the clay of our earthly affairs, and water of worldly vanities. The fountain of our hearts must be clear and well settled, the mud of earthly cares being sunk to the bottom, if we would behold in them any divine Contemplations; for if they be stirred and troubled, nothing will appear through this muddy thickenesse. And as before we can see the brightness of the Sun, the clouds must be dispelled; so before our minds and hearts can be illuminated and cheered with any heavenly light, or the beams of God's love in our spiritual Meditations, the foggy vapors and mists which rise from the earth and sea of the world, must first be blown away and scattered. Never (saith one) can heavenly contemplation join with earthly commotion: never is the troubled mind possibly able to behold those divine things, which without much difficulty it cannot see when it is most quiet. And therefore if we will meditate with any fruit and profit, we must not be more careful to sequester our selves outwardly from company, then our hearts inwardly from worldly cares; nor (according to our Saviors counsel) to shut our Closet doors, then to shut the door of our hearts against earthly distractions, and to keep a narrow watch over them, that none may enter at unawares and distract us in this holy exercise. Neither must we only take care to exclude at this time such wicked thoughts, and such carking and carnal cares, as are always unlawful, but even those which are at other times honest and necessary, about our ordinary employments and duties of our callings; yea, those likewise which are religious and spiritual, if they be unseasonable, and nothing pertinent to the present purpose, nor any way suitable to the matter we have in hand; seeing, though in respect of their matter, they be good and holy, yet they are cunningly thrust into our hearts and minds by the tempter, who can transform himself into an Angel of light, in an ill manner, unseasonably and unprofitably, and to a worse end, namely, to distract our present Meditations, and that by thinking on two things at once of a diverse nature, we should receive benefit by neither, nor brings our thoughts unto any good issue. In which regard, we are not utterly to banish such things out of our hearts, but only to shut them out for the time, and to let them stand at the door, like suitors, till we have dispatched with those, unto whom for the present we have given hearing, lest rushing in uncalled, and speaking altogether after a tumultuous manner, nothing be dispatched through this disorder, whereas by seasonable admittance in due course, and conferring with one after another, all may be brought to good effect. Secondly, as we must cleanse our hearts from these incumbrances, so we must decke and adorn them with the ornaments of virtue, that they may be fit to entertain so high and holy a Ghest; but especially we must decke them with humility, in which he so chiefly delighteth, that he will not only be content to confer with us for a little while, but will even dwell and keep residence with us if we be of an humble spirit. And therefore when we approach into God's presence to perform this duty, let us think and consider of his glorious greatness, and awful Majesty, and of our own baseness and vileness, weakness and unworthiness, saying in our souls with Abraham, Behold, I have taken upon me to speak unto the Lord, which am but dust and ashes. O let not the Lord be angry, and I will speak. And without this humility we cannot profitably perform this duty; for as one saith; None can contemplate the wisdom of God, who are wise in their own conceits; because they are by so much distant from his light, by how much they come short of humility in themselves. For whilst the swelling of pride increaseth in their minds, it closeth the sight of contemplation, and thinking themselves enlightened above all others, they are deprived of the light of virtue. Finally, we must prepare our hearts for Meditation, by sharpening our appetites, and whetting our stomachs after this spiritual repast and food of our souls, by considering seriously of those arguments, by which formerly it hath been commended unto us. For as it is a singular help to our bodily nourishment, when we come to our meat with an hungry appetite, and that food doth us but little good which we feed upon with loathing satiety: so also is it in the nourishment of our souls; for if we receive our food with a good stomach, we shall the better feed upon it, retain and digest it; whereas, if we come unto it with a cloyed appetite, we shall soon cast it up again, and never digest nor convert it to any spiritual nourishment. Lastly, there is some preparation also required in respect of our bodies; for as we must take heed that they be not too much pampered with excessive diet, seeing this fullness and fatness of body, causeth emptiness and leanness in the soul, dulleth the mind, drowneth the spirits, and oppresseth the heart; so must we on the other side beware, that the body and mind be not wearied, and the spirits spent with former studies and labors, so as they are wholly disabled, that they cannot, as fit instruments, perform any good service to the soul in this spiritual exercise, as being rather disposed to rest and sleep, then to take any profitable pains in this laborious employment.
§. Sect. 3 Of the subject matter of our Meditations.
And thus having prepared our persons; the next thing to be done, is to provide fit matter whereupon we may meditate, without which, our Meditations are always unprofitable, and oftentimes hurtful and pernicious. In which respect, the greatest part of men do pitifully fail; for though all are willing to meditate, the mind delighting in its own motion, and in discoursing upon those subjects which it most esteemeth, and upon which the heart is wholly fixed; yet few make choice of such matter, as may be fit for their souls nourishment; but some meditate mischief in their hearts, thinking upon the readiest means, how they may achieve it with least danger; some how they may satisfy their carnal desires with worldly riches, pleasures and preferments, and raise themselves by other men's ruins; some meditate upon natural things with natural minds, never drawing them to spiritual use; some on domestical matters, how they may best contrive their business; or on civil affairs, and high points of state; yea, many men spend a great part of their Meditations, about matters merely concerning other men, and nothing at all appertaining unto them. Upon which, and a thousand such like subjects, we may spend our spirits, wear out our bodies, and weary our minds, and yet be never the holier in this life, nor happier in the life to come. But the matter of these Christian Meditations whereof we entreat, ought to be wholly spiritual and divine, either in respect of the things themselves, or at least, the use which we are to make of them. And thus the whole Scriptures, and every part and parcel of them may be the subject matter of our Meditations, when we seriously consider of the right and natural sense and meaning of them, and draw them unto use, either for instruction, admonition, reproof, consolation, or the reformation and amendment of our sinful lives. In which kind of Meditations, whoso exercise themselves, they are by the Psalmist pronounced blessed. But besides the text of holy Scriptures, any point of the doctrine of divinity contained in them, may be fit matter for us to meditate on; of which, I will here set down some of the chief and principal, that those who are weak in knowledge, and young beginners in this exercise, may be so sufficiently furnished, that they need not to neglect it for want of matter.
§. Sect. 4 That the Scriptures them selves, and the things revealed in them, are fit matter for Meditation: As the nature of God, his actions and decree.
And that we may proceed in some order, we may make the matter of our Meditations, either the Scriptures themselves, or else the things revealed in them. The Scriptures themselves are a fit subject for our Meditation, by considering that they are the Word, not of man, but of God, and so to be heard and read, loved and obeyed of us; that in this regard they are most excellent, and to be preferred above all other writings, most certain and infallible, most perfect and all-sufficient, most ancient and durable, and finally, that they are plain and easy, giving light to the simple, most profitable and necessary to salvation, and therefore to be read and studied of all men. The things revealed in the Scriptures, are either those which respect faith, and are to be believed, or else manners, and are to be practiced. The things to be believed, are either those which concern God or the Church. The former respect God himself, or his actions and works. From God himself we may have plentiful matter of divine Meditation, as first, that there is a God, and the uses that we are to make of it; what this God is, and how he hath revealed himself unto us in his essence and persons, his attributes and names. Of which I have spoken in the beginning of this Treatise, and have briefly described God's nature and attributes, as his simplicity, infiniteness, eternity, immutability, omni-presence, all-sufficiency, which being rightly understood and remembered, will afford excellent matter of holy Meditations. The actions of God, are either his decree, or the execution of it. In the decree it self, we are principally to meditate upon our election to salvation, the causes, and effects and properties of it, especially the infallibility and certainty; and how, and by what reasons and signs, being sure in it self, we may come to be assured, that our names particularly are written in the Book of life. In the execution of the decree, which is either general or special, we have plentiful matter of Meditation. In respect of the general execution, we may meditate first of the works of creation, which were not made all at one instant, as they might as easily, if God had so pleased; but in six days; that by this orderly proceeding, we might the better be enabled to meditate upon them. And here we may meditate on the heavens, their glory and beauty, their greatness and durableness, their motions and constant order: How they are adorned with the glorious brightness of the Stars, Moon, and Sun, be-spangling this vaulty roof of God's great building, everyone exceeding another in beauty and bravery. Thus we may meditate upon the diverse regions of the air, and the creatures contained in them, the presaging Commets & fiery exhalations, the Meteors of the middle region, clouds and winds, thunder and lightning, rain, snow, hail, and frosts, whose hidden treasures and true causes none can pry into, but he that made them; the disagreeing elements joining in an excellent harmony, for the perfecting of all compound bodies. Neither doth the earth, and creatures therein contained, afford unto us less matter of Meditation, as trees, plants, and flowers of excellent beauty, and almost infinite variety, growing from silly seeds in outward show, not differing (many of them) one from another. The excellent workmanship of the brute creatures, the endless variety of their inward forms and outward shapes, their qualities and properties, their life, sense, and motions, with the exquisite organs and instruments, every small particle having for these purposes their special and necessary use. Their generation, whereby being corruptible in themselves, they become, after a sort, incorruptible in their kinds, after their death living in their posterity. Secondly, we may meditate upon the providence of God, whereby he preserveth all things which he hath created, governing and directing them to those ends for which he hath made them, especially that main end of setting forth his glory. And that he doth thus rule and dispose, not only in a general manner, of all things, but of every particular, even such as seem to be of least moment, and most casual and contingent.
§. Sect. 5 Of the execution of the Decree in the creation and government.
Again, the particular execution of God's decree, in the creation and government of Angels and men, affordeth unto us plentiful matter of Meditation. As the felicity and glory of the blessed Spirits, the Image of God in them; their alacrity and cheerfulness; their speed and diligence in doing God's will, and in ministering unto the elect for their preservation, and the furthering of their salvation. The fall and misery of the evil angels, their malice towards God and his elect, and their policy and power in seeking their destruction, by drawing them to sin, which should double our diligence in arming our selves against all their temptations. So also we may have abundant matter of meditation ministered unto us from that which is revealed in the Scriptures concerning man. As his Creation, whereby God made man's body of the dust of the earth; the Image of God in man consisting in wisdom, righteousness, and true holiness; his felicity in the state of innocence, the immortality and excellency of his soul, the beauty, health and vigor of his body, his dominion over the creatures, the joys of Paradise. Likewise in our meditations we may consider, that man continued not in this blessed estate, but fell from it; and that the cause hereof was sin. Where we take occasion generally to meditate of sin, what it is, how horrible, grievous, and contrary to God's pure nature, and how much in this regard he hateth and detesteth it: the fearful properties of it, both in respect of the guilt and punishment; temporal, as all the calamities and miseries of this life, and our spiritual servitude to Satan; and eternal, as the loss of heavenly happiness, and everlasting condemnation both of body and soul. More especially, we may meditate on the fall of our first Parents, what it was, and wherein it consisted, the causes of it outward and inward, and the lamentable effects which followed upon it. As God's fearful curse upon themselves, and upon the creatures for their sake, the defacing of his glorious Image in them, the sense of their nakedness, and terror of conscience accompanying it, the loss of their dominion over the creatures, their thrusting out of Paradise, the visible place of God's presence, their separation from him, and all other evils both of sin and punishment. The wretchedness of all mankind in the state of disobedience and unbelief, by reason of that corruption which followed the fall; as the participation of Adams sin, guilt and punishment. The propagation of their sin and misery to all their posterity. Their original sin and corruption of nature, both in respect of their souls and bodies. The ignorance and vanity of our minds, the error of our judgments, the wickedness and worldliness of all our imaginations; the impurity, stupidity and horror of our consciences; the loss of our freedom of will in choosing that which is good; their averseness and rebellion against the will of God, and proneness to all evil; the blockishness of our memories to receive into their keeping any good motions, and their slippery feebleness to retain them; the infidelity, security and hardness of our hearts; the corruption and disorder of our affections and passions; the pollution of our bodies, their feebleness and lumpish heaviness unto any good action. From which root of original corruption have sprung all kinds of actual transgressions, we being made thereby utterly unable so much as to think a good thought, or to will that which is good. Whereof it cometh to pass, that our best actions in this state of corruption and unbelief, are no better then sin, how glorious soever they seem to the world. And here we may meditate of the several kinds of actual sins; those that are internal, as wicked thoughts, errors in judgment, forgetfulness in our memories, unclean and carnal lusts: and those which are external, secret or manifest, reigning or not reigning, of omission or commission, in our words or deeds, which we have committed as principals or accessories. Sins of ignorance, or of knowledge, of infirmity and frailty, or of contumacy and rebellion, which we have willfully and presumptuously committed against God. The like matter of meditation the punishment of our sins doth minister unto us: As namely, that by our sins we have made our selves subject to the fearful wrath of God, the curse of the Law, all the plagues and punishments of this life: As all external miseries which are innumerable; respecting our estate, as poverty, penury, losses and crosses; or our bodies, as heat, cold, hunger, thirst, sicknesses and diseases, shortness and uncertainty of life and death it self. So also the internal miseries of the soul, as terrors of conscience, and griefs of mind; or contrariwise, to be given up of God to our security and hardness of heart, infidelity, final impenitency and to a reprobate mind. And finally, the eternal and everlasting punishments of body and soul in their separation from God, and the unspeakable torments of hell fire. And finally, we may meditate of the remedilesnesse of this our miserable condition, in respect of any created help of men. Angels, or any creature, as the top and consummation of all our misery, seeing the infinite Justice of God being offended by our sins, would not admit of any finite satisfaction. The which kind of meditations upon sin and punishment, serve not only to humble us before God, by bringing us unto a true sense of our sin and misery, to make us to deny our selves in the work of our Redemption, and to fly unto Christ, but also cause us to admire and praise God's mercy and goodness, patience and longsuffering, who hath so long borne with us in the state of infidelity, and hath not inflicted upon us all these fearful punishments which our sins have deserved; yea, to inflame our hearts with most fervent love towards God, and his Christ, and holy Spirit, who seeing us in this wretched plight, loaded and defiled with the filth of sin, and guilty and liable to all punishments and miseries, did pity us in this miserable estate, and when there was no other means of salvation and deliverance from all these evils, wrought our freedom and redemption by the death and obedience of the Lord of life.
§. Sect. 6 Of the great work of Redemption by our Savior Christ.
The which great work of our Redemption by Christ, doth above all other parts of Divinity, minister unto us most plentiful and fit matter for our meditations, as serving notably to work in our hearts a true hatred of sin, to inflame them with God's love, to work them to his fear, to kindle in them the zeal of his glory, to confirm our faith, strengthen our affiance and hope, renew our repentance, and to stir us up to perform with all cheerfulness the duties of a godly life, that by walking before him in holiness and righteousness, we may glorify him who hath redeemed and made us his own at so high a price. Now the points which here afford unto us matter of meditation, are manifold. As first, that it was necessary we should have a Savior and Mediator between God and us; seeing in his Decree of Election he hath ordained the means, as well as the end, and that none but Christ could save us, who is the foundation of our Election. In Christ we may meditate both upon his person and offices. And in his person, consider both his natures and states, both of humiliation and exaltation. Here we have plentiful and profitable matter of meditation concerning the Incarnation of Christ, his Conception by the holy Ghost in the womb of the blessed Virgin, the framing and sanctifying of his human nature, the assuming and uniting of it to the Divine nature, by a substantial union, without confusion, separation, or alteration of either nature in their properties. His Birth and Circumcision; and that this Christ, borne of the Virgin Mary, is the true Messias. So likewise we may meditate on his Office of Mediatorship; as that he is the alone Mediator between God and man. How he was called to his office, and the testimonies of it; of his Baptism, fasting in the Wilderness, and Divine unction with the Spirit above measure. Of the eternity of his Office, and parts of it, being anointed of God to be our Prophet, Priest, and King. Of his Prophetical Office, whereby he hath both outwardly revealed unto us the knowledge of God and his will, and inwardly enlighteneth our minds to conceive it, by his grace and holy Spirit; and of the confirmation of this doctrine by miracles. Of his Priestly Office, and of his All-sufficient satisfaction for our sins. Of his perfect obedience, both active, whereby he hath fulfilled the Law for us; and passive, whereby he hath suffered all those punishments which were due unto us for our sins. And this yieldeth unto us most excellent and profitable matter of meditation in all the parts thereof; as his temptations in the Wilderness by the devil, the manifold miseries which he endured, as poverty, hunger, weariness, contempt, disgraces, scoffs and bitter taunts, reproaches, slanders, revilings, and such like, which he suffered in the whole course of his life; and those his passions and sufferings a little before his death; as his internal and bitter agony in the Garden, where his wrestling with God's wrath, and the burden of his Fathers heavy displeasure for our sins, which he had taken upon him, forced out of his most blessed Body a bloody sweat. And his external sufferings, as his betraying by his own Apostle, his apprehension by his cruel enemies, who hailed him before the Judgment seat as a malefactor, who was the Lord our righteousness; falsely accused him, who had committed no sin, and in whose mouth there was no guile, unjustly condemned him, who was just and innocent, mocked and scorned him, blindfolded and buffeted him, reviled and spit upon him, clothed him with purple, and crowned him with thorns, whipped and tormented him, crucified and killed him. And here we may meditate of this kind of death, which was most bitter and painful, ignominious and shameful, accursed and uncomfortable, seeing he suffered not only a bodily death, but the wrath of God, which is the death of the soul, and was utterly emptied (as the Apostle speaketh) of all divine comfort, and was as a man forlorn and forsaken of God in his own sense and apprehension, which made him to cry out upon the Cross, My God, my God, why hast thou forsaken me? Thus also we have matter of meditation from those things which followed his death; as from his triumph upon the Cross over the wrath of God, the curse of the Law, Satan, death, hell, and all the enemies of our salvation, in respect of the virtue of his merits. From his descension and burial, whereby he was held for a time under the arrest of death. From those things likewise which were done by him in his state of exaltation; as his Resurrection, mansion upon the earth for the space of forty days, teaching and instructing his Disciples in those things which appertained to his Kingdom. His Ascension, sitting at the right hand of God, and there making intercession for us. And that which followeth of all these, as the general effect and fruit of them all, the great work of our Redemption. So have we matter of meditation from Christ's Kingly Office, by which, sitting at the right hand of his Father, in all glory, majesty and power, he reigneth over all the world, and more peculiarly, over his Church. And here we may meditate upon the parts of his Kingly Office, which are his special administration, and general and last Judgment. In the former, we may consider the government of his Church, and the abolition of the kingdom of darkness. In that we may meditate on his calling and gathering of it out of the world, and the consecration of it being gathered by his presence and protection, providing for it all necessaries, and preserving it from all dangers: where we may take occasion to meditate upon all God's blessings and benefits, both temporal, spiritual and eternal, which he hath, and will bestow generally upon his whole Church, and also upon those which he hath particularly and in special manner vouchsafed unto us, both in our preservation from evil, and fruition of good. The abolition of the kingdom of darkness is the overthrow and destruction of all his enemies, and especially that grand adversary, Antichrist, the whore of Babylon.
§. Sect. 7 Of the external means of executing God's Decree of Election.
Moreover, we may have plentiful matter of meditation, from the external means of executing the Decree of our Election: As from the Covenant of grace made with us in Christ, wherein the Lord hath promised that he will be our God, and we shall be his people, the remission of our sins and salvation of our souls, grace and all good things in this life, and everlasting happiness in the life to come, upon the alone condition of faith, which being lively and effectual, bringeth forth the fruits of unfeigned repentance. So also from the means whereby this Covenant is administered, namely, the ministry of the Word, and administration of the Sacraments, Baptism, and the Lord's Supper; both which afford unto us plentiful matter of meditation. From the degrees likewise of the executing God's Decree of Election and Reprobation. As the love and free grace of God in Christ: and the degrees of the declaration of this love both in this life, and afterwards. The first degree in this life is our effectual calling, the parts whereof are, our election and separation from the world, God's donation, giving Christ unto us to be our Savior, and us to Christ to be saved by him; and finally, our insition into Christ, and union with him. From the means of executing this our calling, which is the saving hearing of the Word, the softening of our hard hearts, making them humble, contrite, penitent and sorrowful for sin, which are all preparatives to our sound conversion and regeneration, whereby we who were dead in sin, are quickened and revived by the Spirit of God, effectually applying unto us the virtue of Christ's death and Resurrection. From the work of grace thus begun in us, we may have much profitable matter of meditation. As of the illumination of our minds with saving knowledge, of justifying faith, with the causes, effects, degrees, properties and signs of it, our justification by faith in Christ, our reconciliation, and adoption; and manifold other privileges of the faithful, of which I shall have occasion to speak hereafter. The special fruits of faith respecting our Justification, as our entrance into grace by which we stand, the love of God shed abroad in our hearts, confidence, free access to the Throne of grace, peace of conscience, joy in the holy Ghost, and an holy glorying in God's benefits. The fruits of faith respecting our adoption, as the Spirit of adoption, hope, Christian liberty. So also we have excellent matter of meditation from our sanctification, the causes, effects, degrees, properties, means and signs of it, and from the special parts of it, our mortification unto sin, and vinification to newness of life. From the imperfection of our sanctification, which is but begun in this life, and to be perfected in the life to come, and that by reason hereof the relics of all sorts of sin do still remain in us, blindness in our minds, error in our judgments, impurity in our consciences, forgetfulness in our memories, rebellion in our willes, security, impenitency, infidelity and hardness in our hearts, corruption and disorder in our affections, and by reason of all these many sins breaking out into our actions. And here we may meditate of those special sins and corruptions whereunto our natures are most prone, and wherewith we are most often overtaken; and of the means whereby we may mortify and subdue them, that they may no longer bear this sway in us as in former times. So also we have here occasion to meditate of our begun sanctity in all our parts and actions: of the internal holiness of our natures, and the change that is wrought in us by repentance from evil to good, from corruption to grace, the which is to be observed in all our inward faculties; as the holiness of our minds and understandings in their spiritual illumination, whereby they become wise and prudent in the things appertaining to God and our salvation; the purging of our consciences from dead works, and their natural impurity; the sanctity of our memories, whereby they become faithful Registers of good things; the freedom of our willes in choosing good, and refusing of evil; the suppling, softening, and sanctifying of our hearts; the rectifying, right ordering, purging and and renewing of our affections; as love, hatred, confidence, hope, fear, despair, joy, sorrow, anger, zeal, and the rest. The sanctity of our bodies and outward actions, appearing in our new obedience and good works. The integrity, sincerity, alacrity and constancy of them; the parts of this obedience, which are, the denying of our selves, and the profession of Christ. How we are to deny our selves, namely, by resigning up our selves wholly unto God, to be not only his servants, but also his soldiers in the Christian warfare; where we may take occasion to meditate of that due preparation which is required to this warfare, and of the Christian armor, and of the conflict it self, consisting in the manifold temptations of our spiritual enemies, and our resistance, and of our standing and falling in it. How we are also to deny our selves in taking up our cross and following of Christ, bearing with patience whatsoever afflictions he imposeth; and of the means whereby we may attain unto it. In respect of our profession of Christ, we are to meditate how we are to carry our selves towards Christ himself, and how towards his members. How we are to profess Christ at all times, by invocation and calling upon God in his name and mediation. And here we have much profitable matter of meditation concerning prayer, both in respect of the doctrine and use of it, of which I have before spoken, and the particular practice of it in the Lord's Prayer, of which we may profitably meditate, proceeding from one petition to another. The profession of Christ in time of danger, which is either the profession of the mouth by Christian apology, or of the fact, by suffering persecution and martyrdom, of which we may meditate, and the means whereby we may be prepared and strengthened unto them. The profession of Christ respecting his members, is our edifying them, by instruction, admonition, exhortation, consolation and good example, or our helping and relieving them by the works of mercy and alms-deeds, whereon we may profitably meditate, and of the motives and means whereby we may be stirred up and enabled to perform them. And finally, our perseverance in grace, and in all these Christian duties, even to the very end of our lives, which is the consummation of all the rest, is necessary to be thought upon, our certainty of it, and by what means we may come to this assurance. And thus we must meditate on the degrees of God's executing the Decree of our election in this life. In respect of the life to come, he executeth it by our glorification, of which we may meditate, as it is begun or perfected. It is begun at the death of the Elect, whereby their souls being separated from their bodies, are received into the joys of heaven. The which our death is an excellent subject of meditation; as of the nature of it to the elect, the certainty of it, and uncertainty of the time, of our preparation to it, and means whereby we may be armed against the fear of it.
§. Sect. 8 Of the means of executing the Decree of reprobation.
Contrariwise, there is much matter of meditation afforded from the proper means of God's executing the Decree of reprobation in the wicked; as both from the foundation of it, the fall of Adam, and the hatred and wrath of God following upon it, and also from the degrees of executing this Decree in the wicked and unfaithful, which are proper to those which are either called or not called, or common to them both. The former are either hypocrites, or openly profane. The degrees proper to these are an ineffectual calling, and their relapse from it into their former wickedness. Here we may meditate of the degrees of this calling, which are inward illumination of the mind in the knowledge of the truth, worldly and carnal penitence, and sorrow arising from terror and fear, or sense and feeling of punishment; temporary faith, taste of heavenly gifts, and external reformation of life. Where we may consider how far a reprobate may go in Christianity, and what real and substantial differences we can observe between those shows of graces which are in them, and the truth of them in our selves, that we may be the better assured of our sincerity and uprightness before God. The degrees of relapse in those which are thus vneffectually called, are, first, that they are deceived with sin, and the fraud of their own deceitful hearts, from whence their hearts become hardened, and from thence stubbornly perverse, and so through incredulity not assenting to the truth of God's Word, they break out to open profaneness, which is in the end accompanied with despair and final Apostasy. Upon all which we may meditate, that we may make our own calling and election sure, by withstanding the first degrees of Apostasy, watching over our selves (as the Apostle warneth us) that we be not hardened and drawn away by the deceitfulness of sin, that there be not found in us an evil heart of unbelief, in departing from the living God. The degrees of executing this Decree in those which are not called, who for the most part are ignorantly superstitious, Idolaters, Pagans, and Atheists, are the holding and detayning of the truth in injustice, natural ignorance and vanity of mind, hardness of heart, a reprobate mind, and committing of sin with greediness: And the degrees common to both, are their pollution with all sin and wickedness in their lives, and their entrance into condemnation at their death, when as their souls being separated from their bodies, are cast in the torments of hell, and pursued with the wrath of God. On all which we may meditate, that we may take occasion to magnify God's Justice towards them in their deserved punishments; and his free grace and undeserved love towards us, who being in the same mass and lump of corruption, are separated from them, and made vessels of honor, that God's grace and mercy might be magnified in our salvation.
§. Sect. 9 Of the eternal execution of God's Decree at the end of the world, &c.
Of the eternal execution of God's Decree, we may likewise meditate, which shall be at the end of the world, and is either general, respecting the whole world, as the destruction of it with flaming fire, which consideration the Apostle Peter maketh a strong motive unto godliness; that we may be found of God in peace, without spot, and blameless; and the renovation and perpetual conservation of it; or else the special execution of it in the inhabitants of the world, which shall be at the general Judgment, and the eternal retribution which followeth it. And here we may profitably meditate on this Day of Judgment, when Christ shall come in glory, to judge both the quick and the dead, and of the signs of his coming; of the resurrection of the dead, and change of the living; of the citation of all before Christ's Judgment seat; and of the diverse sentence which he shall pronounce for the elect, and against the reprobate; and of the blessed estate of the one, and the cursed and miserable condition of the other; of the eternal retribution which shall then be of rewards to the faithful, in the full fruition of eternal life and blessedness, heavenly joy and perfect glory; of all the parts whereof I have spoken in another place; and of the retribution of punishment to the wicked in hell torments, both in their souls and bodies. And these are the things whereupon we may meditate, respecting the actions of God. Now concerning the things which we are to believe concerning the Church, there is all profitable matter of Meditation. As that there is a Church, called and gathered out of the rest of the world, as God's own peculiar people, to worship and serve him according to his will. That there is in this company an holy Communion of Saints, united unto our Head Christ, by his Spirit and a lively faith, and with one another, as members of the same body, with the bond of faith and love. That this Church is Catholic, part whereof is Militant on earth, and part of it Triumphant in heaven. That the properties of the Militant Church are to be either invisible, which consisteth only of the elect, or visible, consisting partly of them, and partly of hypocrites; that there are certain infallible notes of the true visible Church, by which we may discern it from all others, as the sound preaching of the Word, and the right administration of the Sacraments, in all the essential parts of them, according to Christ's holy institution; and finally, that there are also infallible notes of the true members, both of this and the invisible Church of Christ, on which we may profitably meditate, and by examination apply particularly unto our selves, that we may know whether we be or no in this number. And these are the things to be believed, which we may choose for the matter of our Meditation. The things which are to be done, are all contained in the Law of God or ten Commandments, upon which we may meditate severally, and on all and every of the virtues and vices contained in any of them, but especially on those virtues in which we are most defective, and on those vices, unto which our corrupt natures are most inclined; as also on the means and helps whereby we may be enabled to embrace and practice the one, and shun and avoid the other; and on the signs, whereby we may upon due examination know whether or no we be endued with those virtues, and purged from those vices. Of all which, I have spoken in the former part of this Treatise, unto which I refer the Reader; or if he desireth a more full and perfect discourse, unto that exact and learned abstract of the duties commanded, and sins forbidden in the Law of God, written by my right reverend and dear Brother, to whose labors I acknowledge myself most beholding for all the former heads of divinity, which I have set down, as the matter about which our Meditations may be profitably exercised.
§. Sect. 10 Rules directing us in the choice of the fittest matter for our Meditations.
And thus have I shown what great and abundant matter there is fit for our Meditations; seeing any one of the former general heads or points being thoroughly discoursed on in our minds, and wrought upon and applied to our affections, according to that form which I shall afterwards prescribe, is sufficient for one days exercise; and many of them will afford plentiful matter for much longer time. And therefore, lest any should now be as much troubled with plenty, as they were before with want, not knowing what theme or subject to choose out of such great variety, and therefore being thus distracted in their thoughts, should let all alone; I will for the direction of such in their choice, propound these rules following. First, that we ordinarily and most often make choice of such matter, as we find to be most fit to stir up our devotion, to strengthen our faith, to work upon our hearts and affections, to inflame our love towards God, and kindle our zeal, to confirm our affiance, increase our hope, fear of God, humility and patience, and finally, to enable us with all cheerfulness to perform all the duties of a godly life. To which purpose, we must rarely choose such matter as is merely intellectual, and fit rather for speculation then for use and practice (though in truth, there be few points of sound Divinity, and scarce any of those before expressed, which being rightly handled in our Meditations, will not afford some fit matter, as well for the sanctifying of our hearts and affections, as for the enlightening of our minds, and increasing of our knowledge) but such as hath been matter of fact, and brought to the understanding by the imagination, and to it by the ministry of the senses; which will more easily and kindly afford matter of Meditation to the most simple, fit to work upon their hearts, to inflame their love, stir up their devotion, and enable them unto all Christian duties, the which are the main ends of this exercise, and not the enlightening of the mind with curious speculations and fruitless knowledge. In which regard, when we find the matter on which we meditate, unfit for those uses, and relish in it little sweetness of spiritual refreshing, or feel small warmth for the heating of our hearts with love, zeal, and true devotion, we need not to insist upon it, but may pass to some other point, which is more effectual to the achieving of these ends. Secondly, we must make choice of such matter as in our discretion we think, not only in it own nature most excellent, and generally most profitable and necessary, but also such as is fittest for our persons and present state, place, time, and other circumstances. For as those who are invited to a great and bountiful feast, do not feed on every dish, nor always on such as are most costly, and generally esteemed best, but (at least, if they keep a good diet) make choice of one or two amongst the rest, which they think fittest for their stomachs, and in respect of the present state of their bodies, most likely to bring with delight to their taste, wholesome nourishment for the preserving of their health and strength: so in that great plenty of provision which I have made to entertain my guests at this spiritual feast, they must not run over many things at once, nor always prefer in their choice, such points as in their own nature exceed others; but pick out one, or some few which are most fit for their present state and condition, and most likely to yield unto them the best nourishment for the strengthening and preserving of their souls in their spiritual good liking, and better enabling them to all good duties. Lastly, seeing our souls as well as our bodies have their satiety, by feeding often or much at the same time upon the same dish, therefore having such great plenty set before us, it shall be our wisdom to take the benefit of this variety, not feeding over often upon the same dish, which made the Israelites loath Manna it self, though a heavenly food, nor too much of anything at one time, which made their dainty Quails, through satiety, to come out of their nostrils; but whetting on our appetite by change of diet every meal; and even at the same time helping the weakness of our stomachs with some little variety, when as we find them glutted; let us, when we are weary of meditating over-long on one point, insist no longer upon it, but pass unto another. Provided always, that we do not herein give place to fickle inconstancy, nor liberty to our roving hearts, passing loosely from on • thing to another, and not bringing any point to a good issue.
§. Sect. 11 That we must conclude our preparation unto Meditation with Prayer.
And thus having prepared both our persons and matter, the last thing required in our preparation, is, that we conclude it, and make entrance into our Meditation by effectual prayer, for God's direction and blessing upon our intended exercise. For seeing of our selves we are not able so much as to think a good thought, but all our grace and goodness cometh from God the Father of lights, from whom every good and perfect gift descendeth; therefore let us not fondly presume upon our own strength, as though we were able to achieve so weighty and difficult a business without his aid; but acknowledging our own weakness and averseness to this holy duty, let us crave the assistance of his holy Spirit, which only can enable us unto it. Besides, Prayer and Meditation being of like nature, and fruits of the same regenerating Spirit, are mutual helps one to another, Meditation preparing matter for our Prayers, and bringing unto them fervency of zeal and heat of devotion, and Prayer returning again to our Meditations this borrowed seruour and vigor, when ascending into heaven, it hath fetched it from God. And as the natural heat and moisture preserve one another, and both fail when one is defective, the one perishing for want of heat, and the other for want of nourishment: Or as there is between the stomach and heart, such intercourse, as preserveth them both in their well-being, the stomach preparing matter and nourishment, for preserving in the heart the vital spirits; and the heart returning these spirits again to the stomach, which give it natural heat and warmth, whereby it is fitted and enabled to make good concoction; so is it between Meditation and Prayer, which are mutual helpers one to another, and neither of both retain long their virtue and vigor, if either of them do fail the other. But this Prayer which is to prepare us for Meditation, is rather to be pithy and fervent, then long and in many words, seeing it is not the main duty which is here intended, but only a preparative making way unto it, wherein acknowledging our own debility and insufficiency, we are to crave the assistance of God's holy Spirit, in some such form as this which followeth. O Lord, my God, who art infinitely good and gracious in thyself, and the chief Author of whatsoever goodness there is in me, both as thou mouest me thereunto by thy commandment, and enablest me unto it by thy holy Spirit, I most humbly beseech thee to pardon my manifold and grievous sins, whereby I have made myself unworthy to approach into thy glorious and holy presence, and unable to perform any duty of thy service, and purge me thoroughly from the guilt, punishment and corruption of them all, in the precious blood of Christ, that they may not be as a wall of separation between thee and me, to hide thy face, and to stop the sweet influences of thy favor from me. And seeing thou requirest this duty which I am now about to perform, and hast inclined my heart to yield obedience, O thou, who art only able to bring it to good effect, vouchsafe unto me the gracious assistance of thine holy Spirit, and thereby enable me to achieve it in some such manner, as may be acceptable unto thee, and profitable for mine own salvation. Inlighten my darkened understanding, that I may rightly conceive of thy Truth; sharpen mine invention, strengthen my memory, incline my averse will to this holy duty, sanctify, supple, and soften my hard and rebellious heart, and enlarge it with holy and heavenly desires, inflame it with the love of thee and spiritual things, with fervent devotion, and with an ardent zeal of thy glory. Rectifie the disorder of my corrupt affections and tumultuous passions; curb and keep in my wandering thoughts and roving heart, and knit them fast unto thee in the bonds of thy love and fear, that they may not range after worldly vanities, and distract me in this duty; but grant that they may be so wholly intent to this present exercise, that I may bring it to some profitable and good issue: And so bless me therein, that I may find the fruit and benefit of it in mine own soul, by having the point on which I am now to meditate, better cleared to my understanding, for the increasing of saving knowledge, more thoroughly imprinted in my weak memory, that it may be always ready for use, and more effectually wrought into my heart and affections, that I may hereby find my corruptions more subdued and abated, the saving graces of thy Spirit increased, and my whole man more and more enabled to perform unto thee with cheerfulness and diligence all the duties of a godly life, to the glory of thine holy Name, and the comfort and salvation of mine own soul, through Jesus Christ our Lord.
CAP. XIX.
Of our progress and proceeding in the exercise of Meditation, and what is required therein.
§. Sect. 1 That we must proceed orderly in this exercise, laying down the grounds in our understandings and building upon them in our hearts and affections.
ANd thus much of our ingress & preparation to Meditation; the second point propounded, is our progress & proceeding in the exercise it self; wherein we must avoid disorder and preposterous handling of the point propounded to our Meditation, which is the author of tumultuous confusion, by which being tired, we either break off the exercise, or continue it without fruit; and contrariwise, proceed in an orderly course, first laying the grounds of this exercise, and then building upon them. To which purpose we are to know, that there are diverse ends of this exercise, as the enlightening of our minds with saving knowledge, and the imprinting of it in our memories, which are not the main things intended in it, but as helps and means conduce unto them. For the principal ends at which we are to aim, is, that we may hereby more and more incline our wills, and work our hearts and affections to the choosing, embracing, and loving of that good, and the refusing, shunning, and abhorring of that evil, which they come to know more clearly by this discourse of the understanding, and that we may make good use of all we know in the whole course of our lives. Notwithstanding, because our wills and affections are but blind faculties, which of themselves cannot tell rightly what to choose or refuse, affect or dislike; therefore the understanding faculty, which is the eye of the soul, and the chief Captain and Leader of all her forces, must always accompany them for their direction in this exercise of Meditation. So one saith, that there is a twofold access or progress of contemplation; the one in the understanding, the other in the affection; the one yielding light, the other heat; the one in acquisition of matter, the other in devotion. Of which two, the understanding is to have the precedency in this exercise, that the will, heart, and affections, may work by it light, being led and guided, moved and excited by it, to choose or refuse, love or loath, that which it propoundeth unto them, either good or evil. But yet the chief part of our time & strength is not to be spent in the discourse of the understanding, theory, and speculation, but having attained hereby to some knowledge of the point in hand, we are chiefly to labor, that we may work it upon our hearts & affections, for the increasing of their holiness, the inflaming of our love, stirring up of our devotion, and the strengthening and enabling of us to make use of that we know, in the practice of it in our lives. In which regard, we are to stint & shorten the discourse of our understanding, that our wills, hearts, and affections may have more liberty & conveniency to attain unto their main ends. To which purpose, we must consider, that in this exercise we principally seek after goodness, which is the object of the will, rather then truth, which is the object of the understanding; and to be made more holy, rather then more learned; unto which we cannot attain by the bare discourse of the understanding, seeing simple knowledge of good and evil, doth not make a man better or worse, but the willing and affecting good things, and the nilling and hating of the contrary. Secondly, if we do not limit and abridge the discourse of our reason, it will carry us too far in our curious disquisition after knowledge, wherein we naturally delight, as the lamentable experience of our first parents hath too plainly taught us, and the more of that time destinated to this exercise, is spent and taken up by intellectual discourse, the less remaineth for our chiefest business, which is to be effected by our will and affections. Thirdly, seeing both our Spirits, and also all the powers of our souls are but finite and feeble, therefore the more we spend them in theory and speculation, the less ability they will have in the exercise of our love and devotion; even as the water which issueth from a fountain, must needs run with less force, when as it is divided into diverse streams. Finally, ieiune and barren contemplation, doth little or nothing nourish the soul, seeing it is not the food it self whereby it is cheered, but only a means whereby it is prepared; and as the preparation it self of our food doth not nourish the body, but the feeding upon, disgestion, and application of it unto every several part; so neither doth the discourse of the understanding and invention of matter, nourish the soul in any saving graces, seeing it is not the proper nourishment it self, but only the means to prepare it, which being received by the will, and digested and applied by the heart and affections, doth turn to our spiritual nourishment, inflaming us inwardly with the love of God, zeal and devotion, and working in us the true fear of God, affiance, hope, patience, humility, hatred of sin, contempt of the world, and all other virtues and saving graces. And therefore contenting our selves with the simple and plain understanding of the matter whereon we meditate, and not spending our time in any nice & curious disquisition, let us employ the most part of our time and pains, in working thereby our wills, hearts, and affections, to more purity and holiness, which is the main end of this exercise, unto which, if we attain not, all our labor is spent in vain, and will bring unto us no spiritual profit. For as those Artificers and Inginers, who spend the most of their time in new inventions and curious devices, and when they have found them out, there leave them, and betake themselves to a new search, no further using the old, for the raising thereby some profit of their invention; are ranked in the number of noted beggars; and being richest in skill, are above all others poorest in estate: whereas others, who draw all they know into use, and exercise their skil, though but plain and small, in their painful and diligent labors, that thereby they may daily add something to their state, do prove rich men, and of far more worth and credit, then those exquisite and curious Artisans: so is it in this case; those who are most intent unto curious speculations, and exceed all others in scholastical knowledge and ieiune contemplations, proving for the most part mere beggars in the sanctity of the heart and affections, and in the power and practice of devotion and godliness.
§. Sect. 2 That we must find out a fit theme, and then discourse upon it according to the rules of reason.
Now the right course of proceeding in our meditations in respect of our understandings, is, first, that being assisted with judgment, they do by some disquisition and discourse, find and pick out of the general stock, some fit and profitable theme, whereupon we may spend our pains and time allotted to this present exercise. And when they have pitched upon it, they are in the next place to distinguish and clear it from all other things that are of like name, but of a different nature, or hold some similitude and agreement in the general matter, but are diverse and distinct in their special forms. The which distinction in our knowledge, or between things known, is the mother of clear understanding and sound judgment, and enableth us with much perspicuity to proceed in our discourse. And when we have gone thus far, we must then employ our understanding to find out some fit definition or description of the theme or matter whereon we meditate; about which we need not to be curious, striving to reach unto the strict rules of art, but only to make our conceit in some sort capable of it, and to bring the point in hand within the compass and reach of our understandings. Which when we have done, we must further amplify and enlarge our matter, that yet our minds may more clearly and distinctly conceive and comprehend it, and our willes, hearts and affections may afterwards work upon, and apply it for better and more plentiful use, in the inflaming of our love, and stirring up our devotion; by bringing it through the common places of invention, according to the rules of art, which being but the polishing and perfecting of natural reason, it will not seem hard or strange unto us, if we have but the help of some good directions and fit examples for our imitation. Now these places of which I speak, are the causes of all kinds, as the efficient cause, procreant or conseruant, principal or instrumental, the matter of which, and the form by which it existeth, the final cause for which it is, and whereunto it tendeth; the effects and fruits of it, the subject place wherein it is, or the object about which it is exercised; the adjuncts, properties, and (as we call them) the appurtenances belonging to it; what things are diverse from it, or opposite or contrary unto it, either in relation or nature. The things whereunto it may be compared, either in quantity or quality, and by what similitudes it may be illustrated and made thereby both more easy and familiar, and more fit to make in the memory a deeper impression, and to work with greater efficacy upon the heart and affections. The names and titles of it, which being rightly given, do show the nature of the thing which is called by them. The which are best considered when we define the thing whereof we meditate, where beginning with the name of the thing defined, we may proceed to the parts of the definition. But above all other places, we are to prefer the divine testimonies of holy Scriptures, which are most effectual for the enlightening of the understanding, the convincing of the judgment, the persuading and inclining of the will, and the working of the point in hand upon the heart and affections. In which respect, it is most profitable that we call to our remembrance those places which are fittest for our purpose, to prove or illustrate the matter in hand, and to apply them for the strengthening and confirming of all the other places of invention, as proofs of them, orderly proceeding from one to another, in that method and manner before expressed. To all which purposes the testimonies of holy Scriptures are most pregnant, powerful, and profitable; for howsoever human testimonies are above all other arguments of least authority and efficacy in any art, because their whole strength resteth upon the credit of men, who are all liars and subject to errors; yet in matters of Divinity, testimonies of holy Scripture are of greatest validity and authority, and far above all other arguments and proofs produced by human reason, seeing they are the Oracles of God, who being truth it self, can neither deceive, nor be deceived; and being sufficient to all spiritual uses, will yield unto us plentiful matter to furnish our meditations, though we were unable to make use of the other. Notwithstanding those other helps, by bringing the point in hand through all the common places of invention, especially these testimonies of Scripture being joined with all and every of them, to confirm and strengthen them, are not to be neglected, because they will much further us in our orderly proceeding, and for the amplifying and enlarging, clearing and proving the point whereon we meditate, and furnishing us with variety of matter: Yet here too much curiosity is to be avoided, in bringing every point through every head or common place of invention, because every theme whereon we meditate will not admit such considerations. As God, infinite in all perfection, and far above the reach of human reason, cannot in our meditations of him be brought through the most of those common places, seeing he hath no causes, being Jehovah, the cause of causes, and having his being in himself, giveth being to all things. Neither hath he (if we speak properly) any place, seeing he containeth all things, and is contained of nothing, nor any accidents or qualities, seeing all his attributes and properties are his Essence; nor any contraries, seeing there cannot be the like reason of things finite, and him that is infinite, and nothing can truly oppose his omnipotent nature, although they do it in show and in our weak apprehension; neither can he be compared in quantity, or quality, seeing he is above all comparison, and nothing is equal or like unto him: And finally, he is not subject to any distribution, being a most simple nature and indivisible, who hath neither Genus, nor species, parts nor members; nor unto any definition, seeing his infinite nature is unsearchable; howsoever, he may be described by that which he is not, rather then by that he is, though he be the chief being, that we may in some dark manner conceive of him in our shallow capacity. Besides, there are other theames which we cannot bring through diverse of these heads without much difficulty, especially the specifical matter and forms, which in most things are unknown unto us. And therefore our course must be, among many places of invention, to take those which being most pregnant and profitable, do with some ease offer themselves to our meditations, as the causes efficient and effects, properties and qualities, and not tie our selves too strictly to find out all, which would rather distract then help us in this exercise. But chiefly aiming in all this discourse of our understanding, at the right use and main end of it: which is not curiously to play the Artists, but to spend our time in a religious exercise, for the increase of our devotion, our enriching with spiritual grace, and for the strengthening of us unto all duties of a godly life; when we find any difficulty in our invention, or stop in our way, we must pass by it, and think on that which is next, and more easy to be found.
§. Sect. 3 That we are in our meditations chiefly to respect our will, harts and affections, our lives and actions.
And thus we are to proceed in the first part of meditation, which respecteth the discourse of our mind and understanding: The second part respecteth the practique faculties, the will, heart, and affections, the life and actions, unto which in this exercise we are to have chief regard, that they may thereby be sanctified and nourished in all spiritual graces, and strengthened to the performance of all holy duties, with cheerfulness and delight. Neither is it sufficient, that we do by the former means provide plenty of spiritual food, fit for the nourishment of our souls, unless we also feed upon it, and apply it unto them for their special use. It is not enough that we prepare abundant means and matter for our spiritual good, unless we fit and apply them to those ends and uses for which we did prepare them, whereof if we fail, all our former labor will be vain and fruitless. For as it doth not avail a man, for the preservation and comfort of his life, that his granaries and store-houses are full of all good provision, no not to have his table thoroughly furnished with all variety of meats, if he do not feed upon them; nor to have his chests and wardrobe full of apparel, if he do not put them on, nor (miser-like) to hoard up treasures in abundance, and never convert them to use, nor employ them for the relief of his necessity, and comfort of his life: so it will not profit us at all for the nourishing, strengthening and refreshing of our souls, to make provision in all kinds, and to lay it up in the storehouse of our minds and memories, if it be not applied to our hearts and affections, which are the most essential and vital parts of a true Christian, that they may nourish and comfort them, and make them active and able to perform with cheerfulness, all holy duties of a Christian life. To which purpose there is further required, after we have by the discourse of our understandings, cleared and enlarged the matter whereon we meditate, with much variety, that we now labor to bring all which we have thought upon, by special application to our own particular use, and to work and enforce it upon our hearts and consciences, that they may have a lively taste, and thorough sense and feeling of it, stirring up our affections, according to the nature and quality of the matter, either to holy love or hatred, to admiration or contempt, joy or sorrow, hope or fear, desire or abhorring, confidence or shame, and so in the rest. Thus if the subject matter of our meditation be good, both in it own nature, and unto us, we are by considering the Author and end of it, the beauty and excellency, the profit and benefit, the necessity of having it, and the misery of wanting it, to work it into our hearts, by inflaming them with the love and desire of it, by stirring them up with admiration in their pursuit, and joy in their fruition, by affecting them with hope of obtaining them, either in respect of matter or degree, and with care and fear of losing or lessening them. But if it be evil and wicked, we are, by considering the causes and fountain from which it springeth, the pernicious ends whereto it tendeth, the mischievous effects which it produceth, the deformity and baseness, the loss and misery, unprofitableness and maliciousness of it, to work our hearts to a further detestation and loathing, to a contempt, auersation and abhorring of it, if by the temptations of our spiritual enemies it be pressed upon us, or to shame and sorrow, if they be tainted with it, and have given it admission. Neither must we content our selves with weak motions in this kind, but we must labor to work in our hearts fervent affections, and such as discover much zeal and devotion; not thinking it enough to taste of these spiritual meats which the discourse of our understandings hath set before us, and so to leave them (as it were) standing upon the table, without receiving by them any further benefit; but we must hunger and thirst after them with longing and earnest desires, we must labor to have a thorough sense and feeling of their comfortable sweetness, yea we must swallow them down and digest them, not so much in our stomachs, as in the ventricles of our hearts, to increase the vital spirits of our souls, which may enable us to live the life of grace, and make us fit and vigorous for spiritual motion. And the more we find our selves affected with these spiritual delicacies; and the more sweetness and benefit we relish in them, the more earnestly must we still stir up our affections to go on in this spiritual pursuit, setting up (as it were) all our sails, when we have got a prosperous gale; and when we are come to a good vein in this golden mine, we must not be satisfied when we have made an entrance, but dig into it further with more diligence, encouraging and comforting our selves in this delightful labor with these first good beginnings.
§. Sect. 4 That we must not be discouraged, though we cannot at the first feel the fruit of our meditations.
But what if we cannot, after some good endeavor, feel the sweetness of this exercise? yet we must not be discouraged and give it over, but use all good means to recover our taste and spiritual appetite; seeing the cause of the defect is in their indisposition, and not because this spiritual food wanteth sweetness. And seeing it is not a matter intellectual and subject to the discourse of the mind, but rather of sense and practice, caused by a secret fitting and application of it to the object, which is principally done by the Spirit of God, working in our hearts, and instrumentally by a lively faith; therefore we are not to labor so much to stir up our affections, that we may relish this sweetness by discourse of reason, which worketh little upon the sense and appetite, and much less by vehement agitation of the body and outward parts to draw on passion, like Actours upon a Stage, as some have foolishly prescribed, but applying the points whereon we have discoursed by faith, let us labor to gain the relish and taste of sweetness in them, rather by prayer then by arguments. Neither let this discourage us and interrupt our exercise, but let us, submitting our selves to the good will and pleasure of God, wait his leisure with meekness and patience, expecting when he will be pleased to descend into our hearts by his holy Spirit, to move and excite our affections, as sometime the Angel into the Poole, that he might trouble the waters. According to that in the Lamentations; It is good that a man should both hope, and quietly wait for the salvation of the Lord. Which if we do, we shall assuredly find the fruit of our labor. For as the Prophet speaketh of vision, so may I of this spiritual visitation; It stayeth but for the appointed time, but at the end it shall speak comfort to our hearts and not lie. Though it seem to tarry, wait for it, because it will surely come, it will not tarry. Yea, if we be not discouraged with this delay, but continue our exercise in obedience to God, laboring to perform it as we are able, when we cannot do it in such perfection as we would, the Lord when he cometh to visit our hearts, will bring in his hand double wages, rewarding both our obedience and duty, and also our faith and patience, by filling our hearts with spiritual comforts, quickening their appetite, and replenishing them with holy affections. So that though (like green wood) they are not presently inflamed, but need much blowing before they can be thoroughly kindled, yet if we continue, they will, through God's blessing, recompense our labor, seeing at the last their heat will exceed and bring unto us more lasting comfort, then if they had (like wood that is sear) been quickly kindled with much less labor.
§. Sect. 5 Of the means whereby we may feel our hearts affected with a lively taste and sense of the things whereon we meditate.
And thus we see how we are to have our hearts affected with a lively taste, sense and feeling of the things whereon we meditate: now the means whereby we may have it wrought in us are diverse. First, we must examine our selves in the court of conscience, according to the rule of God's Word, how we have profited and thriuen in those graces, and in the practice of those duties, or how we have been tainted with those corruptions, and how far forth we have been guilty of those sins whereon we have meditated; what defects in those graces and duties do still remain in us, or in the full and perfect mortification of our vices, and reformation of our lives, by leaving and forsaking of those sins which in our meditations we have thought upon. By which examination (as we shall afterwards show more at large) we shall come both to a true sight of our graces and holy duties in which we have profited, and of the progress which we have made in the mortification of our corruptions, which will affect our hearts with unfeigned thankfulness unto God, by whose grace and assistance we have been enabled hereunto, and with the fervent love of him who hath been so gracious unto us, and with a lively sense and feeling of our spiritual wants, and of those corruptions and sins which yet adhere unto us, that we may be truly humbled in the sight and feeling of our wants and imperfections, and labor to come out of them by hearty repentance. Secondly, when by this examination we have come to a true sight of our wants and weaknesses, and have affected our hearts with a true sense of them, we must make an humble acknowledgement of them unto God and our own souls, laying open our wants like distressed suitors, before him who is only able to supply thē & our spiritual wounds of sin, and putrefied sores of corruption, before the Physician of our souls, who is All-sufficient, and willing to heal and cure them. With which humble confession our hearts will be affected with a more thorough hatred of all our sinful corruptions, and with longing desires to have all our wants supplied, and also with true comfort, and inward joy in the assurance of their remission, and the satisfying of our desires, seeing if we acknowledge our sins, he is faithful and righteous to forgive them, if we humble our selves, he will exalt us; and if seeing our own emptiness, we hunger and thirst after grace and righteousness, he will fill and replenish us. Thirdly, there must follow upon this a lamentable complaint in respect of the grace wherein we are defective, and the corruption and sin which doth yet adhere and cleave unto us, not so much in regard of any evil of punishment accompanying them, from which we are delivered through God's mercy, and Christ's merits, as because we have by them offended and dishonored our great and glorious God, who hath been so gracious to forgive them. The consideration whereof must affect our hearts not only with mournful sorrow, which must break out into these bitter complaints, but also with an holy anger against our selves, which must show it self by expostulating the matter with our souls, by aggravating our sins and wants, and by rebuking their sloth and sluggishness in neglecting the means which the Lord hath plentifully afforded us for the mortifying of the one, and supplying of the other. Fourthly, upon this sight and sense of our wants and sins, and complaint of our distress and misery in regard of them, there must follow a vehement and passionate wish, whereby we are to express the fervency and earnest longing of our desires, to have that grace supplied or increased wherein we find our defect, and that vice and sin pardoned and mortified which we feel still cleaving unto us; crying out with David in a pathetical manner, O that my ways were so directed, that I might keep thy statutes! And again, My soul breaketh, for the longing that it hath to thy judgments at all times. And with the Apostle Paul, O wretched man that I am, who shall deliver me from the body of this death? The which wishes and longing desires will affect our hearts with much comfort in assurance of fruition, seeing the Lord hath promised to satisfy the desires of those that fear and serve him. Fifthly, upon this must follow an utter denial of our selves and our own strength, and an humble acknowledgement of our impotency and insufficiency, either to supply the defect of that good thing which we desire, or to remove that evil, and subdue that corruption, which though we hate, doth notwithstanding still adhere and cleave unto us, confessing with the Apostle, that we are not sufficient as of our selves so much as to think a good thought, and that whatsoever sufficiency there is in us, we have received from the Lord, who alone worketh in us both to will and to do. The which acknowledgement, being made with humble hearts and broken spirits, is most necessary and profitable; for to whom should we acknowledge our impotency and weakness, rather then unto him who is able to manifest his power in our infirmities, and to give us such spiritual abilities, that we shall be enabled to do all things which he requireth, through the power of him that strengtheneth us. Sixthly, after this humble confession must follow earnest Petition, whereby we must crave with all fervency at the hands of God, that he will so assist us with his grace and holy Spirit, and bless unto us all good means which we use for the increasing of that virtue in which we are defective, and for the strengthening of us to that good duty, unto which in our selves we find an utter disability, or for the mortifying of that vice and corruption, which in our own strength we are not able to subdue and overcome; attributing unto him the glory and praise of his own power and all-sufficiency, whereby he is able; and of his goodness, love, and truth, whereby he is ready & willing to supply by himself whatsoever is wanting and defective in our abilities. The which fervency of our suits, we must in sincerity of heart enforce with all importunity, urging and aggravating our own impotency and need of God's help, and his sufficiency to do what we desire, and truth, whereby he hath bound himself to perform it. Lastly, out of the consideration of this all-sufficiency and truth of God, we must raise up our souls which were humbled in the sight and sense of our wants, and impotency to supply them, with firm confidence, & breaking thorough all doubts and difficulties, assure our selves that God, who is so able and true of his Word, will graciously grant these things which he hath commanded us to ask; and that as he hath enlarged our hearts with hearty love and fervent desires, after the more full fruition of that good, or freedom from that evil whereon we have meditated, so he will perfect his own good work, replenish that room which himself hath prepared, and satisfy those holy desires, which by his good Spirit he hath wrought in us. Which confidence may move us to rejoice in the Lord, and to glory after an holy manner in the assurance of our victory over our corruptions, and of our fruition of those graces, wherein as yet we are defective and imperfect.
§. Sect. 6 Of the egress and conclusion of our Meditation.
The last point to be considered in this exercise of Meditation, is our egress and conclusion, which must not be sudden and abrupt, seeing this were neither comely nor profitable, but deliberate and by degrees. And as Orators prescribe in the Art of Rhetoric and elocution, that we should begin with a low voice, quiet affections, and action, and so rising by degrees till we come to our highest pitch of extension and earnestness, both of inward and outward motion, not to break off abruptly in this height, but remitting both voice, affection, and action, by degrees: so must we do in this case; for having begun our Meditation in intellectual discourse, with quiet minds and calm affections, and raised them to that height of fervency and devotion, whilst we have labored to attain unto a lively sense and feeling of spiritual taste, in the matter whereon we have meditated, we must not make an abrupt conclusion, but with some remission of our former fervor, compose our minds and hearts to their former quietness and calmness. And first, we must cast back the eye of our minds to review our former exercise, and to examine how we have performed it, and what fruit and benefit our hearts and souls have felt and tasted in it. And if we find that it hath well succeeded, we are to congratulate with our own souls, in the joyful fruition of so great a blessing, and to give the whole glory to God, by whose help only we have so well prospered in this exercise; rendering unto him with cheerful hearts, all praise and thanksgiving, for the gracious assistance of his holy Spirit, whereby he hath directed us in our course, enlightened our minds, confirmed our memories, inflamed our hearts and affections with his love and true devotion, giving unto them a lively taste and feeling of spiritual comfort, in the things whereon we have meditated. The which our thanksgiving we may enlarge from the subject matter of our Meditation, as if it be some point of doctrine, for enlightening our minds in the knowledge of that truth, and inflaming our hearts with the love of it; if it be some grace and virtue, for revealing the beauty, excellency, profit, and necessity of it to our understandings, for causing us to embrace and love it with our hearts and affections, and for working it in some measure in us by his Spirit; if it be a duty, for teaching us his ways, and enabling us to walk in them; or if it be a vice and sin, for discovering to our minds, the deformity, heinousness, and danger, and working our hearts to a true loathing and detestation of it. But if we have found many wants and weaknesses in the performing of it, as dullness, and blindness of mind, wandering thoughts, and worldly distractions, coldness of devotion, deadness of affection, and by reason hereof, little taste of sweetness, and of the fruit of all our labor, we are to crave pardon at God's hands, and to be humbled in the sight and sense of our own weakness and corruption. And then laboring to find out the causes of this untowardness, let us resolve to use our best means to remove them against the next time, that we may perform this exercise with more fruit and benefit. Finally, we may conclude this whole exercise, by recommending our selves, our souls and bodies into the hands of God, which some Writers on this Argument do call Oblation or offering, whereby we consecrate and devote our selves wholly unto God, desiring no longer to live unto the world or our own flesh, but unto him, that we may do him service, and in all things please him; denying our own wills, that they may be submitted unto his, and craving his protection against all enemies who would hinder us in this our resolution, and direction and assistance in the whole course of our lives, that all our thoughts, words, and actions, may be suitable and answerable, both to our general profession of Christianity, and to those conceits, desires, and resolutions which we have expressed in our last Meditations. And so reposing our selves with holy and quiet security, upon the care and providence of our gracious Father, we may profitably conclude this exercise, by singing to God's praise some part or verse of David's Psalms, suitable to our present disposition, or the subject matter of our former Meditation.
CAP. XX.
An example and pattern of Meditation, the subject matter whereof is true and unfeigned repentance.
§. Sect. 1 The reason of this choice: what repentance is, and the causes thereof.
HAuing thus set down the doctrine of Meditation, it now followeth, that I propound an example of it, according to the former rules and directions. Where first we are to make choice of the subject matter whereon we purpose to meditate, and then to discourse of it with our understanding, and to feel the virtue and efficacy of it in our hearts, the which must be done in a Soliloquie between us and our souls, or rather of the soul to it self, after this manner: Now that thou hast (O my soul) sequestered thyself from all society, that thou mayest have some secret conference between thee and thyself, in the alone presence of God and thine own conscience; make choice of some fit subject whereon thou mayest spend thy pains and time with most profit for thy spiritual good, that laying a good foundation, thou mayest erect thy building with more ease and fruit. And what fitter matter, upon this present occasion canst thou choose to think upon, then upon that excellent grace and duty of repentance, which is the first beginning of a godly life, and after it is begun, accompanieth it unto the end, as a chief agent in all this work? Upon what better argument canst thou meditate then upon this, which the Prophets and Apostles have so much beat upon? yea, which our Savior Christ himself thought so necessary and profitable, that he did not only make it the subject of his own Sermons, but being to ascend, commended it at his last farewell to his Apostles, as the chiefest theme, next unto faith, upon which he would have them to preach in his Name. A duty that belongs unto all, and is never unseasonable; always necessary: An Evangelical grace and chief fruit of faith, in which it liveth, without which it is dead. So that as faith is the life of our souls, by applying Christ unto us, in whom we live, so repentance, in respect of our sense and feeling, which can no otherwise judge of the hidden root, but by the outward fruit, is the life of this life. As faith is the only condition of the Covenant of grace, which assureth us of all good things temporal and eternal; so repentance as a counter-bond, assureth unto us this assurance, & by a sensible infallibility & outward evidence, persuadeth us that we perform this condition of believing in Christ, and apprehending all the promises by faith unfeigned. Now that thou mayest (O my soul) proceed in some order, what is this repentance, but an Evangelical and saving grace of God, wrought in thine heart by his holy Spirit, applying by faith (as by his instrument) Christ and all his benefits, which inflaming thine heart with fervent love, doth make thee look upon him whom thou hast pierced, to bewail thy sins, as the chief causes of his death, to hate and forsake them, and to turn unto God, offering unto thee grace and pardon, by amendment of life, and bringing forth the fruits of new obedience. So that it is a grace and free gift, and no natural endowment which cometh by inheritance, or else procured by thine own purchase. It is the gift of God, who giveth unto thee all good things. It is a gift of his free grace, preventing thee when thou didst never so much as think of it, by putting into thy mind the profit and necessity of it, and into thy heart some desire of receiving it, preparing and fitting thee for it, by the preaching of the Law, working humiliation, contrition, and legal sorrow, and fitting thy mind and will, that they might consent and obey the motions of the Spirit, outward in the Word, and inward in the heart and conscience; working it first in thee, by changing the mind and heart, and turning them from sin, unto holiness and righteousness, co-working with thee, that thou mayest continue, renew, and increase in the practice of it, and perfecting thy repentance, in the parts and degrees of it which himself begun. It is he that calleth us to repentance, and enableth us to repent. He striketh our stony hearts, and maketh them to relent by sound contrition, before these rocks will yield any waters of true repentance. It is he that poureth the Spirit of grace upon the house of Judah, before they can lament for their wickedness, and that giveth repentance to the house of Israel, and with it remission of sins. Thou canst not turn unto him (O my soul) before he first turn unto thee, nor weep bitterly with Peter, till he thaw thy frozen heart, by reflecting upon thee the beams of his gracious countenance. Yea, when he turneth, thou canst not turn, till he turning his face, turn also thine heart, as it is running away with fear, and never looking back, that thou mayest behold his gracious countenance, promising nothing but good, and his stretched out Arm, to receive thee unto grace and favor. Surely (saith the Church) after I was turned, I repented, and after that I was instructed, I smote upon my thigh. No man can sorrow for his sins, nor resolve to forsake them, but he that hateth them, nor any hate them, but they who love God, nor any love him, whose hearts he first inflameth not, by sheading abroad his love in them by the holy Ghost, which he giveth unto us. Neither doth he work alone, but together with his Son and holy Spirit. For it is the blood of this Lamb of God, which worketh our adamantine hearts to this relenting softness, and the water which issued out of his pierced side, which being beheld with the eye of faith, doth draw out of our eyes, the brinish waters of repentant tears. And therefore because he is the Author of our repentance, both as he procured it by the meritorious virtue of his death, and worketh it by his blood-shed applied by faith, he enjoineth his Apostles to preach repentance in his Name. Finally, it is the oil of the holy Spirit, which suppleth and softeneth our hard and stony hearts; It is this divine fire, which warming our cold hearts with the flame of God's love, and the hot blood that issued from our Savior, causeth them to send up into our heads these salt, yet sweet waters of unfeigned repentance, which distill by our eyes, and in trickling tears drop from our cheeks. This wind of the Spirit must blow upon us, yea must blow into us, before we can return unto God one sigh to express our sorrow for our sins. And therefore (O my soul) seeing God is the principal cause of thy repentance, rob him of no part of his due, but ascribe unto him the whole glory of his own work. Which though he could effect by his sole immediate power, yet he is pleased to use in it many subordinate causes, means, and instruments, by which he worketh this grace in thee: As ministerial and helping causes, namely, the Ministers of the Word, who in this work are co-laborers with Christ, sent by him to open men's eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance, among them that are sanctified by faith in Christ, in which respect, they are called spiritual fathers, begetting them to God by the seed of the Word. So likewise instrumental causes, which are inward, precedent, and immediate, as saving knowledge, showing the way to repentance, a lively faith, unfeigned love, and true fear of God, both in respect of his mercies and judgments, especially the last and general Judgment at the end of the world; or else outward, which either lead and draw, or else move and persuade us to repentance. Of the former sort are many instruments and means to bring us to it. As the Ministry of the Word; and first, the preaching of the Law, which prepareth us for it, and of the Gospel which worketh it in us, by assuring us, that if we will turn to the Lord, he will have mercy upon us, and forgive us our sins. So also crosses and afflictions, either upon our selves or others; God's blessings and benefits, either promised or bestowed. The moving and persuading causes are innumerable; as the love of God towards us, his patience and long suffering, his truth in his promises, and all-sufficiency in performance, the profit of it in this life, seeing it bringeth with it peace of conscience, and joy in the holy Ghost, and maketh way for our eternal salvation in the life to come; the necessity of it, seeing without it nothing can save us, with it no sin can condemn us, being an inseparable fruit of faith, which is the alone condition of all promised happiness, &c. And these with many other, are the causes (O my soul) which all concur together to work thy heart unto unfeigned repentance, which being in themselves so powerful and prevalent to produce this effect, will leave thee quite without excuse, if they be not effectual to this end.
§. Sect. 7 Of the matter, form, & parts of repentance, and first, of humiliation.
And now (my soul) that thou seest the efficient causes of repentance, consider also the matter and form of it, as they meet together in the parts thereof, which are humiliation, and godly sorrow for thy sins, and turning unto God by reformation and amendment, the former part more directly expressing the matter, the latter, the form of thy repentance. And both these the Scriptures conjoin in this one work. For thus Solomon speaketh of it, when they shall humble themselves, and turn from their evil ways; and Joel exhorteth the people to turn unto the Lord with weeping, to rend their hearts and not their garments, and to turn unto the Lord. Howsoever in many places they name but one of them, and thereby understand the other. And therefore (O my soul) see that thou disjoin not those things which thy God hath joined together: content not thyself with such a sorrow, as bringeth forth no amendment, which was rejected in Ahab, Judas, Cain, and the people of the Jews; for these tears, like filthy waters, do but the more pollute thee, and this worldly sorrow, proceeding not from hatred of sin or love of God, but from self-love and fear of punishment, causeth death, and is a sorrow which must be sorrowed for: nor yet with such an amendment, which ariseth not from sense of sin and godly remorse and sorrow for it, which was the repentance of Herod, who is said to have done many things according to the Baptists doctrine and direction, but not to have sorrowed for sin past, as he obeyed for the present; of Judas, who was outwardly reformed as the other Apostles, but never truly and thoroughly humbled; and so of Demas, and many civil worldlings and temporaries, who in many things change their course from evil to good, but have no change of their hearts grounded upon unfeigned contrition and humiliation. But what is this, but to build without a foundation, and to dismember and destroy this perfect body, by pulling one part from another? And therefore (my soul) join these parts in thy repentance; lay first the foundation, and then build upon it; bewail thy sins with bitter grief, and then forsake them in heart and action, and turn to thy God in amendment of life. Now unto this humiliation, thou must first be prepared by the Law, which like a School-master whippeth thee, and maketh thee to cry out in the sense of thy sins, and the curse due unto them, and utterly to deny thyself and thine own righteousness, as altogether insufficient to satisfy God's Justice; and then it must be wrought in thee by the Gospel, which revealeth unto thee the perfect righteousness and obedience of thy Savior Christ, by which his Justice being fully satisfied, his wrath also is appeased, the pardon of thy sins, if thou bathe thyself in the blood of Christ, by the hand of faith, and assureth thee that thou art reconciled unto God, and become his child by grace and adoption. The which will make thee to melt and resolve into tears of unfeigned sorrow for thy sins, whereby thou hast displeased so gracious a Father, which godly grief will cause repentance not to be repented of. And this is that sound humiliation which the Scriptures do so often call for; which thou mayest discern, if it be truly in thee, by diverse signs that always accompany it; For the object of it is not punishment chiefly, but thy sin, and not sin as it stingeth and tormenteth thy conscience, but as it is an offense which hath displeased thy God, causing thee to say unto him with David, Take away my sin, and purge me from my guilt: and not with Pharaoh, Let my sin alone, but take away this plague. It always causeth thee to draw nearer unto God, that thou mayest beg and obtain pardon, and not to flee from him to escape his punishing hand. It worketh repentance and reformation of those sins which we bewail, and not (like children) to lie still and cry; It is a willing and free-will offering of thine heart, in which, as God is delighted, so is it pleasing and sweet unto thee, causing thee to lift up thine head with hope and comfort, when thou art thus humbled, and to rejoice in such sorrow; and is not pressed out of thee by the weight of God's wrath, the curse of the Law, or smart of punishment. The effects of this thy humiliation, is, that it driveth thee to God by prayer, wherein thou humbly acknowledgest thy sins, accusing thyself for them, as liable to the curse, by reason of their guilt, aggravating them by many circumstances, condemning thyself as worthy of all punishments temporal and eternal, justifying God's righteous judgment, if he should impose them, magnifying his mercy with the repentant Church, if he spare thee in any, and do not utterly consume thee. After which confession, there followeth an humble and earnest suite for pardon and remission; wherein thou must with David cry out unto thy God; Have mercy upon me, O Lord, according to thy loving kindness; according to the multitude of thy tender mercies, blot out my transgressions; wash me thoroughly from mine iniquity, and cleanse me from my sin.
§. Sect. 3 Of the second part of repentance, which consisteth in conversion and amendment.
The second part of thy repentance (O my soul) is thy conversion and amendment, whereby thou turnest from thy sins unto God, desiring and endeavoring to serve and please him in newness of life; the things from which thou must turn (O my soul) are thy sins, yea from all thy sins, great and small, none being so great that they need to discourage thee, seeing they are incomparably exceeded by God's infinite mercies, and the All-sufficient merits of thy Savior; nor any so small, that thou shouldest neglect amendment, seeing the least bring everlasting death, if they be not washed away with the blood of Christ, who also died for them as well as for the greatest. Or if there be any difference in thy conversion from thy sins (O my soul) it must be in leaving those sins with greatest hatred and detestation, which thou hast formerly embraced with greatest love, seeing by them thou hast most dishonored and displeased thy God, and wounded thine own conscience. The other part of thy conversion is, that thou turn unto the Lord, that thou mayest serve and please him in newness of life; according to that of the Prophet, O Israel, if ye return, return unto me, saith the Lord: for it is not enough that thou cease to be the servant of sin, unless thou become a servant of righteousness; nor to be unblameable before men, unless thou be holy before God; nor to abstain from evil, unless thou doest good; nor to keep thyself from mis-spending thy Lord's Talent, unless thou doest by use increase it to thy Masters advantage. And as in thy returning there is a change in the object, from (not some, but) all evil; not to some only, but all good; so if it be sound and sincere, it is also to be plainly discerned in the subject or person that returneth, and in the change of all his faculties and actions. And therefore if thou truly repentest (O my soul) there is a change in thy mind, from the darkness of ignorance, to the light of knowledge; from error, to truth; in thy conscience, from dead works, to purity; in thy will, refusing that evil which formerly it embraced, and embracing that good which in time past it rejected; in thy heart, from hardness to tenderness; from security and impenitency, to true repentance; from the love of sin, to the love of God and all goodness for God's sake; from loathing of spiritual things, to hating of carnal; and so in the rest of thy affections and passions. If thy repentance be sincere, it beginneth inwardly in thee (my soul) and proceedeth to the outward parts; it beginneth in fervent desires, proceedeth in good resolutions and earnest endeavors, and showeth both in our holy and righteous actions, throughout the whole course of our lives and conversations. And howsoever it is imperfect in respect of degrees, seeing we can never sufficiently, whilst we live here, bewail and forsake our sins, nor serve the Lord in holiness and righteousness, in any such perfection as the Law requireth; yet if thou doest truly repent (O my soul) there is a perfection of integrity, whereby thou laborest to serve and please thy God in renouncing all sin, and embracing all righteousness, and in the purifying of all thy powers and faculties, outward and inward, from corruption to holiness. And these are the parts of thy repentance (O my soul) containing in them the matter and form.
§. Sect. 4 The final causes, subject, and properties of repentance, the contraries unto it, and comparisons which illustrate it.
The final causes and ends of it, are first, that God may be glorified in the acknowledgement of thy sins, and may be justified in his righteousness when he judgeth, and magnified in his mercies, when being guilty of sin, and condemned in thyself, yea by thyself, he pardoneth all thy sins, and justifieth thee in the righteousness and obedience of Jesus Christ. Secondly, when out of the same grace and goodness he freeth thee from, not only the guilt, but also from the punishment of all thy sins, his justice being satisfied by Christ's sufferings and obedience. Thirdly, that being freed from sin, and become the servant of righteousness, thou shouldest glorify and please God in the whole course of thy life, by mortifying thy sins, and studying to serve him in thy new obedience. Finally, that thou mayest hereby be assured of God's favor in this life, and of everlasting happiness in the life to come, and have the peace and comfort of both in thine own conscience. The effects and fruits of thy repentance are the inward purity and sanctity of thee (my soul) from the pollution of sin in all thy powers and faculties, and thy exercise of these inward graces, in the duties of piety towards God, of righteousness and charity towards thy neighbors, and of temperance & sobriety towards thyself; and an hearty desire and earnest indeuor to please thy God in all things, both in thought, word and deed, by conforming them in obedience unto all his Commandments. The subject or person to whom it only belongeth, is the elect and faithful, the repentance of all others, being like that of Cain, Esau, Ahab, Judas, and all hypocrites, false and counterfeit. The subject in which this grace is exercised, is the whole man, and all the powers and parts both of his soul and body; but principally it keepeth its court of residence, and showeth it chief virtue and power in thee (my soul) and above all other thy faculties in the change of thy mind and will, thine heart and affections. The object of thy repentance is sin, and that complete righteousness required in God's Law, that being the thing from which thou fleest; this, that unto which thou aspirest; that it which thou laborest to mortify and kill; this, that unto which thou indeuourest to be more and more quickened and revived. The properties and qualities of it, thou hast before seen in the several parts. The contraries unto it generally considered, are impenitency, carnal security, hardness of heart, worldliness and profaneness. In the parts of it, the contraries to humiliation and sorrow for sin, are pride, out of an opinion of our own righteousness; for Christ came not to call such Pharisaical Iusticiaries, but sinners to repentance, and an hard heart and seared conscience which cannot repent; and on the other hand, worldly sorrow for carnal respects, which causeth death, and hopeless sorrow, which being void of faith, endeth in despair, and so plungeth those which so repent, with Cain, and Judas, into hellish condemnation. Now to what wilt thou compare this grace of God, O my soul? It exceedeth all legal virtues in profit and necessity, especially to us who are imperfect in them, and is exceeded of none, but of faith and love, the fountain of this stream, and roots from which it springeth, which if thou ioynest together, and entertainest them like loving friends to live and lodge in thee, no misery (my soul) can make thee miserable, no curse of the Law can hinder thy blessedness, no imperfection of other virtues or duties, can keep thee from the fruition of eternal happiness; whereas without these, all other blessings are accursed unto thee, all shows of other graces false, counterfeit, and utterly unprofitable. To what then mayest thou compare this excellent grace and gift of the Spirit? It is like the waters of Jordan, which will purge thee from the filthy leprosy of all thy sins, not by it own inherent virtue, but by the power of God's Word and promise, who hath assured all that truly repent, of the remission of their sins; and as it is a fruit and infallible sign of faith, which assureth thee that thou truly believest, and art therefore purged from all thy sins, in the precious blood of Christ. It is like the precious balm of Gilead which is fit to cure all the sores of sin, though the head be sick, and the whole heart faint; and though from the sole of the foot, to the crown of the head, there is no soundness in thee, but wounds, and bruises, and putrifying sores, yet if thou wilt apply unto them this sovereign salve, they shall be all healed, so that even thy crimson and scarlet sins shall become white as snow and wool.
§. Sect. 5 Of the kinds of repentance, ordinary and extraordinary.
And thus thou seest (O my soul) the nature of true repentance, which admitteth of no distribution into kinds, but yet thou mayest distinguish it into some degrees. For either thou mayest consider it in the first acts of thy conversion, when as thou diddest break from thy sins, by bewailing and forsaking them, and turning unto thy God in new obedience; or else it is the continuing of it, throughout the whole course of this life. For as thou art never in this world perfectly cured of the sores of sin, but that they will break out again, the inward corruption not thoroughly drawn out, still seeking vent in some outward issue; so this plaster of repentance must continually be applied and renewed, and be never quite neglected and thrown away, until by death the cure be perfected. Now this repentance which thou must continue (O my soul) even till by thy separation from thy beloved body, thou be freed from that hated body of sinful corruption, is either ordinary, or extraordinary. Thy ordinary repentance is that which thou must daily perform; for as thou daily sinnest against thy good God, so thou must daily sorrow for thy sins, be humbled in the sight and sense of them, hate and abhor them as conquered rebels, who having gotten new strength, have given thee these foils, subdue and mortify them, and endeavor to please thy God in the contrary duties of his service. Thy extraordinary repentance is either when by reason of thy sloth and security thou hast discontinued this exercise, and afterwards doest undertake it afresh, being excited and moved hereunto by outward helps, the preaching of the Word, afflictions, danger of being overtaken with some approaching evil, extraordinary blessings, and such like; or by the inward motions of God's holy Spirit: or else when thou art overtaken for want of keeping the spiritual watch of some grievous and unusual sin, whereby thou hast made deep wounds and fearful gashes into thy conscience. In both which respects thou must double thy zeal and diligence, that thou mayest rise from whence thou art fallen, redeem the lost time wherein thou hast negligently intermitted this holy exercise: bewail thine extraordinary sins, with extraordinary sorrow and bitter grief, both in greater measure suitable to these greater sins, and in a more vehement and powerful manner; hating these sins with more then mortal hatred; driving out these cursed enemies which have given thee such shameful foils with all despite, and redoubling thy watch, that they may forever be kept out of thy coast, and never be able to surprise and overcome thee. Finally, thy repentance (my soul) must be extraordinary, when thy God moveth thee unto it by any extraordinary occasion; as when thou art to perform some duty of his service of great moment and importance; as the receiving of the Sacrament of the Lord's Supper, which requireth extraordinary preparation and examination; when thou humblest thyself in some solemn fast, public or private, for the auerting of some imminent judgment, or deliverance from some present evil; or when thou art to undertake some business for thyself, the Church, or Common-wealth, no less weighty and necessary, then full of difficulty and danger; then (my soul) is it high time for thee to renew and redouble thy repentance, that thy sins which separate between thy God and thee, may be removed, and not stop and hinder thee from receiving the assistance of his grace and holy Spirit in these weighty employments. So also when thou addressest thyself to thy God, to make suit for some blessings which thou much desirest, from which thy sins might hinder thee, and stop the stream of his grace, that though it overflow to all others, yet thou shalt remain dry and barren: or for the removal of some great afflictions, which if thou continuest in thy sins, thou mayest justly fear will be continued upon thee, till thy God, by redoubling thy stripes and smart, have made thee to renew thy repentance and redouble thy sorrow. Finally, it is fit time thus to repent, when thy God summoneth thee by sickness to appear before him, and threateneth thee to bring thee before his Tribunal under the arrest of death; then is there no more need (O my soul) to set thy house and state in order, then thyself, and then is it fit time that thou shouldest renew thy repentance, with Hezekiah, in an extraordinary manner, that thou mayest make thine accounts ready, before thou art to render them unto thy Judge; and seeing thou art much indebted, and hast nothing to pay, thou must, whilst thou art here, by renewing thy faith and repentance, sue out thy pardon, and get a general acquittance for all thy debt, sealed with thy Saviors blood, that so thou mayest go with joy and comfort, when thy Judge calleth thee to make thine appearance.
CAP. XXI.
Showing how we must work the former points upon our hearts and affections.
§. Sect. 1 How our harts are to be affected with fervent desires to practice this duty of repentance.
ANd now (my soul) that thou hast in thy understanding discoursed of the chief points observable in this excellent grace of repentance, labor to work what thou knowest, into thine heart and affections, and to bring it all to some holy use, that thou mayest prepare these spiritual meats, not only to look upon, for so thou mayest in this great plenty depart an hungered, and be never the better in thy health, strength and good liking; but endeavor to apply them, to taste their sweetness, to feed upon and digest them for thy nourishment. Thou hast discovered (my soul) excellent waters, which though they be bitter in their own nature, yet the wood of thy Saviors Cross being cast into them by the hand of faith, will make them to become sweet: Drink deeply of them (O my soul) that thou mayest never again thirst after the pleasures of sin, which may well glut thee, but will never satisfy thee, but the more thou drinkest, the more thou thirstest; whereas these waters (my soul) will cure this dropsy, and make thee thirst only after spiritual things, in which there is great delight, seeing thou mayest here drink thy fill without impeachment, yea with much improvement of thy health; or rather, because thou canst never be filled in this life, thou mayest ever thirst, and ever drink; thirst without distemper, without grief; and drink with all spiritual delight, seeing these waters satisfy without satiety. And as they are good for thine inward thirst, so also for thy both outward and inward defilements of sin. Wash thyself therefore, yea bathe and dive thyself in them, whereby as thou shalt be certainly assured that thou art washed and purged from the guilt and punishment of all thy sins, in the precious Lauer and Fountain of thy Saviors blood; so shalt thou find these waters of repentance, notable helps and means to cleanse thee from the corruption and filth of sin. Drench but thyself in them (O my soul) and thou shalt drown them; for though to thee they are living waters, and help to preserve thee, yet they will stifle and choke thy sinful corruptions, though (like the waters appointed for the trial of jealousy) they will make thee fruitful, yet they will cause thy sins to rot and perish, working diversely upon diverse subjects. Worldly sorrow indeed causeth death, because it doth not conjoin, but sever thee from Christ thy life. It is a fruit of the flesh, the joy whereof is mortal, and therefore much more must its grief needs be mortal. It looketh not to heaven, but to the earth, not drawing to God, but driving thee from him. It respecteth punishment, and not sins, and lamenteth more the loss of earthly trifles, then of God's love and heavenly excellencies. And therefore when this bitterness is thrust upon thee by thy corrupt flesh; thou hast just cause to cry out with the children of the Prophets, that there is death in the pot, and sin in such sorrow, for which grief thou hast just cause of further grieving. Mistake not this worldly sorrow (O my soul) for true repentance.. Let not these muddy tears come into thine eyes, which will but dim and dazzle the sight of faith, so as it shall not be able to discern thy Savior. But labor after that godly sorrow which will cause repentance not to be repented of; which though it may seem unpleasant to thy carnal taste, yet thou shalt find it wholesome, though not so toothsome. If not delightful meat, yet at least profitable physic, which by purging away the corrupt humors of sin, will help to preserve thy spiritual health and life. Yea in truth (my soul) thou shalt, upon good experience, find this repentance not only good and profitable, but also sweet and comfortable, causing thee to possess and enjoy thyself with much peace and patience.
§. Sect. 2 Motiues to repent, taken from the Author and efficient causes of this grace.
For who is the Author of it, but God himself, who with his sweetness sweetens all things which he giveth to his children? and though they be bitter in themselves, yet tempering them with his love, he maketh them to become pleasant, turning our mourning into rejoicing, and raising out of the subject of sorrow, matter of joy. It is a cup of God's tempering, and therefore refuse not to drinkt it; it must needs be good, coming from him, who being the chief Goodness, is Author of all good. It is God's gift (O my soul) and no natural act in thine own power; and therefore when thou wantest it, sue unto him that giveth liberally to all that ask of him; & when thou hast it, ascribe nothing to thyself, but let him have the glory of his own gift. It is his gift, and not in thine own power; take it then thankfully at his hand, whilst in his acceptable time he offereth it, lest pulling it back for thine vngrateful neglect, thou seek it too late and never findest it. It is a gift of the Spirit, which (like the wind) bloweth when and where it listeth, and not at thine appointment; spread thy sails (my soul) whilst this gale lasteth, and open the door of thine heart whilst the Spirit knocketh. It is the gift of grace, and not of merit, towards which thou hast brought nothing as the cause, but thy sins only as the occasion; and therefore as it is given freely, so freely take it. It is the grace of God, which like the Sun with kindly heat, doth with the beams of his favor dissolve the clouds of grief, and causeth them to distill in repentant tears; and not the strong and cold winds of his rigorous justice and terrible threats, which either blow them quite away, or congeale them unto an Icy hardness (making thy tears whilst they are dropping, like hail-stones, which will destroy thy fruits of obedience, rather then cause them to grow and multiply. It is not a common, but a saving grace, seeing to whomsoever God gives it, he giveth them also salvation with it; and therefore (my soul) if thou wouldest have the one, refuse not the other, for these gifts of grace must go together. It is an Evangelical gift, and not a legal, which have such hard conditions, that they can seldom be obtained: whereas the Gospel not only offereth to give, but also enableth thee to receive what it offereth, and to perform what it requireth. The strong wind, thunder and earthquake of legal threatenings, do only prepare a way, but it is the still voice of the Gospel which assuring thee by faith of God's love worketh it in thee. And therefore (my soul) despise not this Word of grace, but whilst thy God speaketh and allureth thee by his sweet promises to repentance, hearken unto him, and harden not thine heart. It is a gift of God, which thou returnest unto him again, and thyself with it. Fear not, lest it shall be rejected, and thou with it, because it is small and worthless, for thy God requireth not perfection, but truth, and that his gifts be not imbased by the mixture of thy hypocrisy. He looketh not to receive much where he giveth but little, nor will reject any of his own graces, as small and worthless, seeing though they be but of small value as they are thine, yet from the Author and giver they have sufficient worth and excellency, for which he will accept them. It is a gift which thy God hath freely given thee, but by and for his Son thy Savior. It came to thee of free grace from God by Christ, but to him by purchase. Thou hast it for nothing save grateful acceptance, but thy Savior bought it at a dear rate, even with the inestimable price of his precious Blood; nothing else could procure thy pardon, without which there was no place to repentance; for never wouldest thou have returned to God, whom thou hadst incensed to wrath by thy sins, had not Christ by that propitiatory Sacrifice reconciled thee and wrought thy peace. Besides, so was thy rebellious heart hardened through the deceitfulness of sin, unto more then an adamantine hardness, that nothing but the Blood of the slain Goat, or innocent Lamb, could mollify and soften it, that it might be fit to receive the impression of this saving grace, and to melt and resolve in repentant tears. And therefore seeing thy Savior hath bought it at so dear a purchase, do not now ungratefully refuse it, when he so graciously offereth it unto thee of free gift. Especially, seeing he useth such manifold and plentiful means to press it upon thee for thine own inestimable benefit. For he sendeth daily his Ambassadors unto thee, to call and invite thee to repentance, by preaching unto thee the glad tidings of reconciliation. He by them instructeth thee in the right way wherein thou must return, admonisheth thee of thy errors, reproveth thy transgressions and willful wanderings, comforteth and encourageth thee against all difficulties and oppositions, persuadeth thee by his gracious promises, terrifieth thee in thy course of sinning with his severe threatenings, allureth thee by his manifold blessings, discourageth thee in the way of sin, by his chastizements and gentle corrections; all which outward means he presseth upon thee, that they may become effectual by the inward motions of his Spirit, drawing thee from thy sins, and driving thee to God. O thrice ungrateful soul, if thou sufferest so great grace to be spent in vain! O more then miserable, if thou, like the barren earth, drinkest so many gracious showers of heavenly blessings, and bringest forth no other fruits unto him by whom thou art dressed, but thorns and briers, seeing then thou shouldest be rejected of God, and near unto his fearful curse! But I am persuaded better things of thee (my soul) and things that accompany salvation, though I have thus spoken. For though this and all other thy graces are but weak and imperfect, yet are they in sincerity & truth. Acknowledge with thankfulness God's graces in thee, and thine own wants. Behold with sorrow thy imperfections, & labor without discouragement after more perfection. He that could begin this work of grace when it was wanting, can increase it now it is begun. He that could raise thee who wast dead in thy sins, can quicken thee more and more; seeing it is a far greater work to give life to the dead, then health to the living.
§. Sect. 3 Motiues to persuade us to the renewing and perfecting of our repentance, and first, our humiliation and unfeigned sorrow for sin.
Rest not then thyself (O my soul) in some first beginnings of this work, but go unto him that is both able and willing to finish it. Content not thyself in some small degrees, seeing that is no true grace which standeth at a stay, and tendeth not towards perfection. Thou hast already repented, but let not that suffice thee. He seemeth to repent of his repentance, that doth not renew it again and again. Do not cease to sorrow, till thou ceasest to sin. Never leave striking at this many-headed monster, whilst any one remaineth. If thou willingly suffer any one to live, they will multiply, and such mortal enemies they are unto thee, that their life will be thy death. God begun this work, and enjoined thee to continue it; give it not over, till he call thee from it to pay thee thy wages. Mourne for thy sins, till he come and wipe away the tears from thine eyes, and with thy sins take away thy sorrows: and think not that it is time to cease amending, till thou comest to perfection, and art made complete both in holiness and in happiness. Practice repentance (O my soul) not by patches and pieces, but in both the parts jointly together. Repent and amend. Sorrow for thy sins, and withal forsake them. For he that lamenteth his sins, and endeavoreth not to leave them, doth it not out of hatred, but of love, which maketh him to grieve, because fear of God's Judgments make him think of their parting. But first, humble thyself (my soul) in the sight and sense of thy sins, that God may exalt thee in his due time. Humble thyself thoroughly with unfeigned sorrow and bitter grief; for the deeper thou layest the foundation of thy repentance, the more substantial shalt thou find thy building. Thy sins are many and grievous; and great sins would have great sorrow. Thy God, whom thou hast offended and dishonored, is not only glorious and full of Majesty; but infinitely gracious, and of abundant mercy. Yea, thou (my soul) hast not only seen and tasted how good thy God is, but hast drunk deep draughts out of the fountain of his bounty. He hath given thee thy being, and preserved thee in it; he hath multiplied his blessings upon thee temporal and spiritual, and is the Author and giver of all the good which thou inioyest or expectest. And which is first of all and above all, he hath loved thee, unworthy, sinful, rebellious soul, before thou couldest love him, yea, so loved thee, that he hath given his only begotten and best beloved Son, that by his death thou mightest live. Admire this infinite love (O my soul) and love thy God again as much as thou canst, and be sorry thou canst love him no better. Love him who is most worthy in himself, and best deserveth it of thee, which if thou truly doest, thou canst not but lament thy sins with bitter grief, whereby thou hast displeased him who so loveth thee, and whom thou so lovest. Look also upon thy Savior, whom by thy sins thou hast pierced, and lament thy sins which have been the causes of his sufferings, as a man mourneth for his son, and be sorry for them, as one is sorry for his first borne. It is not so much Judas that betrayed him, nor the Scribes and Pharisees that accused him, nor Pilate that condemned him, nor the Soldiers that crucified him, nor the devil himself that set them all on work, as thy sins delivering him into their hands, that have been the chief causes of his death. These, these (my soul) were the whips that scourged his innocent body, the nails that fastened him to the Cross, the spear which pierced his blessed side and heart. Mourne then and lament thy sins (O my soul) whereby thou hast caused him to be condemned that came to justify thee; to be killed, that came to save thee; to be put to a cursed death, who being the Lord of life, was content to die, that he might give unto thee life and happiness, that wast dead in thy sins, and liable to God's wrath as well as others. Think not much (my soul) to shed tears for thy sins, seeing thy Savior was content to shed his blood for them; nor that it is too much trouble to be a little grieved in the sight and sense of their burden, and thy heavenly Fathers displeasure, seeing Christ's innocent soul was troubled for them, and heavy unto the death, yea, was so oppressed with their weight, and his Fathers wrath, that it forced out from his body a bloody sweat, and from his distressed and afflicted soul, that lamentable complaint, My God, my God, why hast thou forsaken me? Consider also (O my soul) how often thou hast vexed and grieved the good Spirit of God dwelling in thee, and made him weary of his lodging, by polluting it with thy sins. How often thou hast tired this peaceable Ghest by contending with him, and by not only resisting and quenching his good motions which he hath put into thee, but also by giving way and entertainment unto the contrary suggestions of Satan and thine own sinful flesh. And let this grieve thee (my soul) that thou shouldst give such a kind Ghest so unkind a welcome, that thou shouldst weary him that was sent by thy Savior to refresh thee, grieve him that came to be thy Comforter, and contend and wrangle with him who is the Author of all thy peace.
§. Sect. 4 Motiues persuading to repentance and amondment of life.
But content not thyself (O my soul) to have sorrowed for thy sins, unless thou also leave and forsake them, without which thy sorrow is false and hypocritical. For these bitter medicines have (if they be right) a purging property, and little good will they do thee, if they distaste thy palate with the bitter upbraidings of thy sins, but do not purge thee from these corrupt humors. Yea in truth, if thy sins be unpleasant to thy taste, and like gall in thy mouth, thou canst not choose but spit them out. If they be grievous unto thee, as Hagar to her mistress, thou wilt never be at quiet till thou hast enforced them to depart. Or if through the strength of thy corrupt nature, thou canst not quite remove them from dwelling with thee, they will be as scourges to thy sides, and thorns in thine eyes, which will make thee desire and endeavor to be rid of such cumbrous neighbors, to make continual war against them, and to watch all good opportunities of rooting them out; if not altogether, yet at least, by degrees. For how can two dwell peaceably together, unless they be agreed? who feeleth sin (with Paul) like a thorn in the flesh, and will not pull it out? or if he cannot himself, who will not with him cry out for help; Wretched man that I am, who shall deliver me from this body of death? Yea, in truth (my soul) the same reasons which make thee truly to lament for thy sins, will make thee as willing to forsake them. For if thou lovest God, who so loveth thee, thou must needs hate and forsake that which he abhorreth. If thine heart be truly and thoroughly warmed with the beams of his love, brightly shining in that inestimable gift of his only begotten and dearly Beloved, thou canst not think much for his sake to offer thy sins to be killed and mortified, which thou hast just cause above all things to hate, (for if thou willingly lettest them escape, after God hath designed them to death, thy life must go for theirs) seeing for thy sake he was content to give the Son of his love to be killed and crucified, that by his death thou mightest live. If thou diddest (as thou oughtest) (my soul) esteem thy God thy dearest and greatest friend, thou wouldest esteem it but a small matter, to leave for his sake thy greatest enemy. Consider also (my soul) that thy Savior hath shed his precious Blood to wash away thy sins, not only in respect of their guilt and punishment, but also of their filth and corruption; and wilt thou suffer this uncleanness of sin still to stick unto thee, and so cause his blood to be spilled in vain? He was content for a time to be forsaken in his own sense of his heavenly Father, whom to enjoy, was the life; and to be severed from him, the death of his soul, that he might make an utter separatiō between thee and thy sins; and wilt thou not for his sake part with them (my soul) especially considering, that if thou cleauest unto them, they will be a partition wall to separate thee from thy God? Finally, the holy Spirit, whom thou hast entertained for thy Ghest to lodge in thee, may move thee for his sake to forsake thy sins. For he being holy, and delighting in purity, cannot endure to have sin for an inmate, where he is a Ghest; but will depart in discontent, if he be annoyed with such a loathsome neighbor. Now as there is no society so sweet and comfortable as this Communion of the holy Ghost, seeing he cometh not alone, but accompanied with all sanctifying and saving graces, with peace that passeth all understanding, peace with God, and peace of a good conscience, with comforts which uphold us in all discontents, with joy unspeakable and glorious, which cannot be imbittered with any grief: so there is no solitude so uncomfortable, as when thou art left and forsaken of the Comforter himself, because to enjoy his company, thou canst not be contented to leave thy sins. Turn therefore from thy sins (O my soul) but withal turn to thy God. Cease from evil, and learn to do well; and being freed from the base service of sin, become now the servant of righteousness. The beginning of thy misery, was thy turning from God; for how couldst thou be but miserable and accursed, when thou diddest leave him, in whose fruition consisteth thy chief happiness? how couldest thou but be in palpable darkness, when the beams of his favor did not shine upon thee, who is thine only Light? How couldst thou be but evil and wicked, when thou diddest forsake him who is the chief Goodness? And the beginning of thy happiness is, when thou returnest unto him. When thou wentest from him with the Prodigal, thou having mis-spent the rich portion of his graces, becamest so poor and beggarly, that to satisfy thine hunger, thou wast fain to feed with swinish worldlings, upon the base husks of earthly vanities; but upon thy returning to him, he will meet thee when thou art far off, receive thee into wonted favor, put on thee the best garment, kill for thee the fat Calf, and feast thee at his own Table with great joy. When thou wentst from him like a wandering sheep, in losing thy Shepherd, thou didst lose thyself, stray in the deserts of sin, and being entangled in the briers of Satan's temptations, wast a ready and easy prey to this ravenous Wolf. But when thy great and good Shepherd had sought and found thee, and thou hearing his voice, diddest desire to come out of this woeful plight, he took thee upon his blessed shoulders, when thou wast not able to go, brought thee back to his sheepfold, and hath caused thee to feed in pleasant pastures by the still waters. Return then unto thy God (O my soul) love him who hath been so good unto thee, with all thine heart, and serve him with all thy might. And because thou hast mis-spent many of thy good hours in the service of sin and Satan, without gain, yea to thy loss; redeem this lost time, by redoubling thy diligence for the time to come. His service is perfect liberty, and not to be in it, is to be in the worst bondage. All his servants are his sons, yea heirs of his Kingdom, and co-heirs with Christ. It is commonly said, that there is no service to the service of a King. Yes (my soul) behold a service much more excellent, much more profitable; the service of the King of kings; For he maketh truly (as it is said hyperbolically of Tyre Merchants) all his servants Kings, not of an earthly, but of an heavenly; not of a transitory, but of an everlasting Kingdom. Serue then with cheerfulness (O my soul) such a bountiful Master, who rewardeth such simple and short service, with such large and lasting wages. Yea, be sorry that thou hast returned no sooner into his service, for which alone thou wast created and redeemed, and repent that thou hast no sooner repented. Glorify God in acknowledging thy errors and wanderings. Glorify his Justice which hath punished thy sins in Christ, corrected them in thee. Glorify him in his infinite mercies, who to spare thee hath punished his best Beloved. Finally, as thou hast dishonored him by thy sins, so glorify him by thy new obedience, and bring forth fruits worthy amendment of life. And do it with comfort and cheerfulness (O my soul) seeing so gracious is thy good God, that he hath coupled his glory and thy salvation inseparably together, so as thou canst not seek the one, but thou must find the other; thou canst use no means to glorify him, but by the same thou shalt attain unto glory, and make thine own calling and election sure. Bring forth fruits of repentance in the duties of piety towards God, of righteousness and mercy towards thy neighbors, of temperance and sobriety towards thyself.
§. Sect. 5 Motiues to bring forth the fruits of repentance in all the parts thereof.
Clense thyself inwardly from all relics of sinful corruption; furnish thyself thoroughly with those chief riches of sanctifying graces, and bring forth plentiful fruits of them in thy good works, that thou mayest please thy God in all things, and cause him to be glorified, when as thy light of a godly life shall shine before men. But especially (my soul) bring forth in the practice of thy repentance, those fruits which the holy Apostle commendeth unto thee. First, take care to have this assurance, that thy sins are pardoned, and thou freed from the guilt, punishment, and corruption of them, and that being thus once cleansed in thy justification, thou mayest continue it in thy sanctification, not suffering sin again to reign in thy mortal body, that thou shouldest obey it in the lusts thereof, nor to pollute and defile thee again with the filth of it, after thou art thus pardoned and purged; but contrariwise, that thou serve God in performing of all contrary duties which he requireth, in that manner as he hath prescribed. And this thy care (my soul) must extend, not only to the things themselves, but to the means and occasions of them, for the avoiding of the one, and embracing of the other. Clear often thyself (my soul) seeing thou often failest of thy duty, by pleading thy pardon purchased by Christ, and set even all accounts between thy God and thee, by showing that the hand-writing of Ordinances is cancelled and nailed to his Cross, and that thou hast a general acquittance from thy Lord and Master sealed with Christ's Blood. Yet slight it not over as a light matter (O my soul) that thou hast so much offended, though thy pardon hath freed thee from all peril, but have an holy indignation against thyself and thy sins, that thou shouldst by them, like an ungrateful wretch, displease and dishonor so gracious a God, who of his mere mercy hath freely forgiven thee; yea, and let this for the time to come set thee so far at odds with them, that thou wilt by no means, nor upon any terms, entertain with them any familiarity and acquaintance. And yet because thou art frail and full of infirmity, and thy enemies many and mighty, thou apt and easy to be overtaken and overcome, and they as ready to surprise thee, therefore (my soul) whilst thou standest, take heed of falling, be never secure, which will cause negligence, but nourish ever in thee a godly fear of being surprised and foiled, which will make thee watchful, and to stand always upon thy gard. And seeing thou canst not stand in thine own strength, thou must also entertain an holy desire after God's grace and assistance of his holy Spirit, whereby thou mayest be enabled to withstand temptations, and to perform all duties of God's service daily in more and more perfection. The which thy desires must not be cold and remiss, but must be backed and strengthened with fervent zeal, which must show it self in opposing courageously all the means that hinder thee in thy Christian course; for so many blocks lie in this way, so many enemies that encounter thee, and labor might and main to hinder thy proceedings, that thou canst not overcome them without much courage and resolution, nor amend thy life, unless thou be zealous. Finally (my soul) seeing notwithstanding all thy zeal and resolution, thou art often foiled with that secret Traitor and dangerous Rebell, which thou nourishest in thine own bosom; do not carelessly and cowardly put up all these wrongs and indignities, but after thou hast armed thyself strongly against this traiterous enemy, set upon him, foil him as he hath foiled thee, and take sharp revenge upon him, and wound him to the death with all his sinful lusts. Yea, if thou findest him strong in resistance, abridge thyself in the use of things in their own nature indifferent, which thine enemy hath made by their abuse, snares unto thee, and occasions of sin; rather then give him any advantage by using thy liberty, and choose rather to use moderate abstinence, then that such an enemy should get any strength by feeding with thee.
CAP. XXII.
Of diverse special means whereby the point meditated is wrought upon the heart and affections.
§. Sect. 1 Of Examination.
ANd now (my soul) that thou seest what is required in this duty of repentance, examine thyself how thou hast performed it. Hast thou had a true and thorough sight and sense of thy natural impotency and averseness to this duty; of thy security, impenitency and hardness of heart, and hast thou had fervent desires to be freed from them? Hast thou sought and sued to thy God, the Author and fountain of this grace, desiring the assistance of his holy Spirit, for the suppling and softening of thy hard and stony heart, that it might relent and resolve into the tears of unfeigned repentance? And hast thou by faith applied unto thee the blood of Christ, for the working of thine heart to sound humiliation and contrition? Hast thou been careful, as thou oughtest, in using all those good means which thy God hath given thee, for the effectual working of this grace in thy heart? Hast thou diligently heard the Word of God, and applied it unto thyself for this end, the threatenings of the Law for thy humiliation, and the sweet and gracious promises of the Gospel, assuring thee of the pardon of thy sins, and of God's love and favor, that thou mightest love God again, who hath so loved thee, and forgiven thee so great a debt, and testify this love by bewailing thy sins, whereby thou hast displeased so gracious a Father? Hath God's mercy, patience and longsuffering drawn thee to repentance, and hast thou been offended with thyself, because thou hast offended thy God, who hath multiplied upon thee so many testimonies of his love? Hast thou made right use of God's blessings and benefits, to be made thereby more careful to please him; and of his chastisements and fatherly corrections, to be made thereby more fearful to offend him? Hath thy sorrow in any good measure been suitable to thy sins, and hast thou more bewailed thy sins then the punishment, the guilt then the smart; and in this respect chiefly, because thou hast by them dishonored thy God, rather then for the miseries which they have brought upon thyself? Hast thou bewailed all thy sins, and those most of all whereunto thy corrupt nature is most inclined; and not only thy sins of gross commission, but also thy sins of omission, and the wants and imperfections of thy best actions? Hast thou been affected with God's Judgments, and with those most of all which are spiritual, and touch thee rather then thy sinful flesh? Hath the smart of thy sores been such, that nothing would ease them but the balm of Gilead, the blood of Christ, applied by faith, and have carnal sports rather increased then abated thy grief? Hast thou so washed thyself in the waters of repentance, as that thou hast thereby been cleansed from thy sins? and hast thou, being freed from sin, become the servant of righteousness? Hast thou been earnest in thy repentance, and taken occasion from thy former negligence and unprofitableness, to redeem thy lost time, by redoubling thy diligence in God's service? Hast thou found plentiful fruits in thee, worthy repentance and amendment of life? And as thou hast increased in years, hast thou increased in fruitfulness, bringing forth most in thine older age? Hast thou found in thee those special fruits of care, clearing, indignation, fear, desire, zeal and holy revenge, before spoken of?
§. Sect. 2 Of Confession.
Alas (my soul) how defective hast thou been in all these things? Alas (my God) how should I, without much shame and confusion of face look upon thee, seeing when I come to pay that debt and duty which I owe thee, my silver is turned into dross, my medicine is become a poison, my repentance, which should be the salve for my other sins, is so full of wants and imperfections, that it self needeth to be repented of? and if this bath wherein I should wash my polluted self, were not it self bathed and cleansed in a pured fountain, the precious blood of Jesus Christ, so foul it is through the filth of my corruptions, that it would but the more defile me, and make me loathsome in thy sight. It is true (my God) and I acknowledge it to thy glory, that through thy grace I have repented, and do desire to repent still more and more. And that small measure which I have received, and which I return unto thee, is not false and counterfeit, but in sincerity and truth But (alas my Lord) it is so maimed with imperfections, and defiled with corruptions, that it is utterly unworthy thine acceptance. And seeing thou hast forbidden in thy Law that any sacrifices should be offered unto thee, which were maimed or unclean, how should I presume to offer this sacrifice of my sighs and tears which are so imperfect and defiled, were it not that thou hast told me, that the sacrifice wherein thou chiefly delightest, is a broken heart, and humble and contrite spirit? And because thy perfection can endure no imperfection, thou hast appointed another sacrifice pure and perfect, even that which thy dear Son hath offered unto thee upon the Cross, to cleanse and cover the impurity and imperfection of mine, that it may be acceptable in thy sight. These waters of thy grace (O my God) were pure and perfect, as they came from thee the Fountain of all purity and perfection; but alas, they are now defiled by running thorough the polluted channel of my filthy heart. But being again cleansed by running thorough the pure Fountain of my Saviors blood, they are restored to their purity, and fit for thine acceptance. From myself immediately I dare not offer unto thee my repentance; for it is wholly stained and defiled with my corruption, and mingled with much impenitency, carnal security and hardness of heart. And though it be most imperfect, yet have I been too too slothful in using any of those good means whereby I might attain unto more perfection; or when I have used them, it hath been so formally and negligently, that they have had little efficacy to work this grace in me. Thy legal threatenings have not humbled me, thy Evangelical promises have little affected me, the good motions of thy Spirit have been quenched in me, thy blessings and benefits have not allured me, thy chastisements and corrections have not drawn me; but notwithstanding all these helps, I have continued in my sins with much impenitency, or labored to come out of them with much weakness. My sorrow for sin hath been very small, and joined with much hardness of heart; my desires of amendment exceeding feeble and faint; my resolutions weak and unconstant, and my actions and endeavors impotent and imperfect, and when to will is present with me, I find no power to perform that which is good, so that I cannot do the good I would, nor leave undone the evil I would not.
§. Sect. 3 Of Complaint.
Alas (my soul) how far hath thy carnal security prevailed with thee? How hath it rocked thee in such a deep slumber, that thou hast little or no sense of thy sloth, but when thou art asleep, dreamest that thou art waking? How is thine heart hardened through the deceitfulness of sin, that it is scarce sensible of its own hardness? yea when thou dost discern it, how art thou hampred and fettered with the g • ues of thy corruption, that thou hast neither power nor will to better thine estate? Repentance is the means of curing thine infirmities and sicknesses of sins. But thou fearest the medicine, more then the disease, and neglectest, or formally usest all good means whereby it might be obtained and applied. Thou thinkest no care or cost too much for the compassing of worldly vanities, and thou canst in pursuing them, keep thy desires within no bounds, but the more thou drinkest, the more thou thirstest. But how soon art thou tired in working thy heart to sorrow for thy sins; and how little of this doest thou think enough? In bodily smart and worldly grief for the loss of things little to be esteemed, how many arguments of comforts (as it were) bridles, needest thou to curb in, and moderate thy sensual sorrows? and yet how often do they get head, and (as it wer • ) catching the bridle between the teeth, carry thee away in a full carreer? But how many strong motives and forcible reasons (as it were) sharp spurs in thy sides, doest thou need, to make thee sorrow for thy sins? and how soon, like a dull hackney, art thou tired in this unusual way, so that no spurs nor stripes will make thee mend thy pace? How cold and quiet is thy hatred against thy sins? and upon what easy terms and small submission art thou content to let them live, when the Lord hath given them into thy power, and put the sword of the Spirit into thy hands wherewith thou mightest slay them? How little hast thou profited in the amendment of thy life? how small and insensible are thy proceedings in the ways of godliness? and after long time spent, and many means used, how small is thy progress, and how near art thou still to the place from whence thou diddest sit out? How faint are thy desires (O slothful soul) after good things? How far from earnest longings which break the heart, and from hungering and thirsting, which are impatient of delay, and never at quiet till they be satisfied? How often doest thou fail in thy good resolutions, and how seldom dost thou bring them to any good effect? How easily art thou discouraged in thy best endeavors, desisting, or at least often intermitting them, before thou bringest them to any perfection? And yet this is all thou canst do towards that perfect obedience which the Law requireth; and all that thy God in the Gospel doth require of thee. Vngratefull soul, if thou dost not answer his demands; when having done so much for thee, he desireth, in lieu of all, to have so little returned unto him.
§. Sect. 4 A hearty wish to have all wants supplied. Jer. 9. 1.
O that thou couldest perform this duty in that manner and measure which thy God requireth! O that thy head were a fountain of tears, that thou mightest with David cause thy bed to swim, and water thy couch with them; and with Jeremiah, weep day and night for thine own sins, and the sins of thy people. O that God would smite thy hard heart, as he caused Moses sometime to smite the Rock, that there might gush out of it tears of unfeigned repentance! O that I could thoroughly waken myself out of my slumber of security, that continually expecting my Judge, I might prepare myself for his coming, and lament my sins, as though it were the last day of my life! O that I could be more displeased with myself, because my sins no more displease me, and lament the hardness of my heart, because I can no more heartily bewail them! How should I inwardly rejoice in this sorrow! How should I have more just cause of delight in bathing myself in these floods, then Naaman had, when washing in lordan, he perceived himself cleansed from his Leprosy! How should these tears be my meat and drink, and more refresh me then my corporal food! O that turning from my sins with implacable hatred, I could return to my God with all fervency of affection, and that I could express and approve my love unto him who hath so loved me, by bringing forth plentiful fruits of new obedience! O that my ways were so directed, that I might keep his Statutes! O that thou couldest (my soul) set thyself perfectly to seek and serve him, and that thou mightest never err from the ways of his Commandments! O that it were thy meat and drink to do the will of thy heavenly Father; and that thou couldest love it better then thy daintiest food! O that thou couldest do God's will in earth, as the blessed Angels do it in heaven, with all joy and cheerfulness, speed and diligence! But alas, so impotent thou art in thine own strength, that thou art altogether unable in thyself to perform this duty in any such manner or measure as thou desirest.
§. Sect. 5 Acknowledgement of impotency.
Thou seest thy sores, and feelest their smart, but hast no skill to cure or ease them. Thou are sensible of thy defects, but art so poor and beggarly that thou canst not supply them. Yea, thou art within the sight of the waters which have virtue in them to cure thy lameness, and liest desolate bemoning thy misery, but art so impotent that thou canst not step into them. Thou seest and acknowledgest that thy sorrow for sin is too too small, and it grieveth thee that thou canst be no more grieved, but hast no more ability to draw from thy head plenty of tears, or from thy heart unfeigned sighs and groans for thy sins, then to command the clouds to rain, or the winds to blow. Thou seest the miseries and dangers which attend upon thy carnal security, but canst not rouse thyself up out of this dead slumber. Thou feelest the mischiefs of an hard heart, but art not able by any means of thine own to supple and soften it. Many defects and imperfections there are in thy new obedience, but thou hast no ability to supply the one, or amend the other. Rest not therefore (my soul) upon thine own strength, which will fail thee in this, as well as in all things else, of any weight or worth, but flee unto him that is both able and willing to pardon thy imperfections and wants, and also to supply them. Cry unto him (O my soul) who is ready and All-sufficient to hear and help thee. Lift up thy heart unto him, and say:
§. Sect. 6 Petition.
O thou, who art alone able to perfect that good work of repentance which thyself hast begun, amend in it what is amiss, and supply all that wherein it is defective. I have desired to turn unto thee by unfeigned repentance, but my corrupt flesh opposeth me in this work, so as I can bring it to little effect; put to thy helping hand, and supply by thy Spirit what is wanting in me. The relics of my corruption do still remain in me, and pull me back as I am returning unto thee; but thou who hast deposed them from their regency, and weakened them in their full strength, canst deliver me fully from their power and tyranny, and preserve me from the danger of those secret ambushments, out of which these scattered forces, upon all advantages do assault me. My carnal security opposeth my repentance, and maketh me apt to slumber in my sins; but thou canst awake me out of this sleep, who was able to rouse me out of the sleep of death. My heart is hard, and I bewail great sins with small sorrow; but if thou finite this stony rock, there will issue from it, as from a fountain, streams of repentant tears. I am now slow and dull in returning unto thee, by bringing forth the fruits of new obedience; but I shall be able to better my speed, and to run the way of thy Commandments, when thou shalt enlarge my heart. O thou therefore who chiefly delightest in the sacrifice of an humble heart, and contrite spirit, create in me a soft and tender heart, and renew in me a right spirit. Frame me according to thine own will, that thou mayest delight in me, and dwell with me; yea, according to thine own covenant, for thou hast promised to give me a new heart, and a new