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Post by Admin on Jun 30, 2024 16:05:46 GMT -5
O how love I thy law! It is my meditation all the day. - PSALM
119:97
THE Book of Psalms is entitled by Calvin, 'The Anatomy of the Soul,'
wherein all its inward workings are made visible. In this text we have
the working of David's affection, and the motion of his
understanding represented to us. Here is the working of his
affection, "Oh how love I thy law!" Here is the motion of his
understanding, "it is my meditation all the day." Constant love
produces continual meditation on God's law. I intend to fix my
discourse upon the latter part, concerning the meditation of David;
and I suppose this may be one reason for which he is entitled, "a man
after God's own heart," because of the heavenly frame and temper of
his spirit.
David was always ascending to God, and descending upon himself; to
endear God to his soul, and to engage his soul to God. "When I awake
(saith he) I am still with thee." Psal. 139:8.
In the discussing of which duty of meditation, I shall use this
method.
I. Explain the nature and kinds of it.
II. Show the necessity of it.
III. The time wherein this duty is to be practiced.
IV. Those admirable advantages which it brings to the soul.
V. Lay down those rules whereby you may manage it the more
cheerfully and successfully.
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Post by Admin on Jun 30, 2024 16:10:35 GMT -5
Chapter I: Of the Nature of Meditation.
It is speculative or practical. The latter described, and the description
opened. Occasional meditation. The sin of neglecting it, and the
advantage of performing it. Deliberate meditation: which is either
direct or reflective.
I. MEDITATION is a duty so rare and unpractised, that I think the
knowledge of it is not among all christians, the exercise of it is among
very few; and therefore if I should tell you that it is an unaccustomed
duty, this might be an imperfect account of it.
In the general. Meditation is the vehement motion of the
understanding, for that is the leading faculty in this duty. And that I
may the more fully explain it to you, I will consider its kinds: it is
either speculative, or practical.
1. Speculative meditation is this: when there is a serious inquiry
made after some hidden truth, when the soul purposeth to enrich
itself with the treasures of knowledge; and this is practised by many
rational men; I mean those, whose understandings are more refined
and raised than ordinary people's. But if our meditation be merely
speculative, it is but like a winter sun, which shines but doth not
warm. This therefore I shall not speak of.
2. Practical meditation. The end whereof is to bring the soul to a
serious detestation of sin, to a closing with, and embracing of the will
of God: this is that I intend to treat of, and it is like blowing of the
coals to warm the soul. Which I shall describe to you in this manner.
Meditation, is the serious exercise of the understanding, whereby our
thoughts are fixed on the observation of spiritual things in order to
practice.
i. Then here is the act, it is the serious exercise of the understanding.
And in this respect, meditation is an inward secret duty; the soul
retires itself into its closet, and bids farewel to the world. It is an
invisible duty to the eye of men; and therefore carnal persons do not
relish it: it is an exercise of the understanding; it is that duty wherein
we do not converse with drossy outward things. And this is another
reason that renders it so difficult to the men of the world. You may
observe this as a rule, that every duty the more spiritual it is, the
more carnal men disrelish it; and therefore they will rather hear the
word than pray in their families; and rather pray than meditate; and
what is the reason? Because meditation is a more spiritual duty. Nay
further, because it is an exercise of the understanding, therefore it is
one of the most noble works that a christian can perform; reason is
then in its exaltation. When the soul doth meditate, it doth put forth
the most rational acts, and then is the soul most like to God; for God
spends an eternity in contemplating his own essence and attributes.
That is the act.
ii. The quality of this act, whereby the thoughts are fixed. There is a
great inconsistency in the thoughts of men; but meditation doth
chain and fasten them to a spiritual object. The soul then lays a
command upon itself, that the thoughts (which otherwise are very
fleeting and feathery) should be fixed upon its object.
This duty upon this very account is very advantageous: you know a
garden that is watered by sudden showers, is more uncertain in its
fruit, than when it is refreshed by a constant stream; so when our
thoughts are sometimes upon good things, and then run off; when
they do but take a glance (as it were) upon holy objects, and then run
away; there is not such fruit brought into the soul as when our minds
by meditation do dwell upon them. The rays of the sun may warm us,
but they do not inflame unless they are contracted in a burning glass;
so some slight thoughts of heavenly things may warm us a little, but
will never inflame the soul, till they be fixed by close meditation.
Therefore David (who was an excellent man at this duty) tells us,
Psal. 112:7. his heart was fixed, and saith the same concerning the
frame of a good man.
iii. Consider the object of this meditation; our thoughts are fixed on
the observation of spiritual things: all spiritual truths are symbolical
to a gracious heart, and will yield some advantage to the soul; but
there are some particular truths which may be of more usefulness. To
instance in two or three. Meditation fixeth itself upon the joy and
glory of heaven, that so the soul may aspire and breathe after it; it
fixeth itself upon the defiling nature of sin, that so the soul may for
ever renounce and abhor it; it fixeth itself upon the never dying
worm and fire of hell, that a christian may always labour to eschew it,
and run from it. Such objects as these the meditation of a christian is
fixed upon.
iv. Consider the end of meditation. It is in order to practice. There
are many persons that fly over a garden of flowers, (I mean over
many spiritual objects) their thoughts run and they gather no honey,
they bring no fruit to their souls; but this is not the way of a
christian; and therefore spiritual meditation is thus described by God
himself. "This book of the law shall not depart out of thy mouth, but
thou shalt meditate therein day and night, that thou mayest observe
to do according to all that is written therein." Josh. 1:8. The end of it
is to observe for practice and use. So in the Book of Job we have an
expression applicable to this purpose; "lo this, we have searched it;
so it is, hear it, and know thou it for thy good." Job. 5:27. Some know
things that they may know them, and some know things that they
may be known, and taken notice of; but spiritual meditation draws
forth the strength of an object for a man's own good. Now this
practical meditation, is either occasional or deliberate.
1. Occasional meditation, that is, when the soul spiritualizeth every
object, when the understanding is like a limbec that distils something
from every thing it sees and views for the good of the soul. This is
that spiritual chemistry that turns all metals into gold. Our blessed
Saviour was a most eminent example of this, he drew spiritual matter
from natural objects; the gospel is full of parables upon this account.
A christian should labour to see all things in God, and God in all
things. Every stream should lead him to the fountain. All things here
below should be but a ladder to raise up his soul to God. I shall speak
more of this occasional meditation, because it is of great use, and he
that neglects it 1. Reflects dishonour upon God. 2. Is injurious to his
own soul. 3. Doth neglect the creature. I speak now of those
meditations that may be raised by those variety of objects before us.
(1.) He doth reflect dishonour upon God. The end of the creature is
this, that God may have and receive a tribute of honour and praise;
and therefore God hath infused a reasonable soul into the body of
man, that so man might be a considering creature, whereby he hath
fitted man for meditation: this duty doth oblige all rational beings.
See Job 38:7. Where the Lord speaks concerning the work of
creation, when "the morning stars sang together." As birds sing at
the break of day, so in the morning of the creation the angels sang
together; and God expects it from man, because he hath given him a
reasonable soul. Our five senses are so many doors whereby the
external objects are conveyed to us, and the soul is to take notice of
them. Nay for this very end did God create man in the last day of the
creation, when he had made a feast he brought man as the guest, and
when he had provided a palace, he produced man to dwell in it; and
what is the reason, but this, that he might glorify the Creator? When
God had adorned the heavens with stars, and the earth with flowers;
then he brought forth man to give him the praise of all. The first
sabbath was instituted for this end, that men might solemnly bless
God for the creation of the world.
(2.) He that doth not meditate occasionally injures his own soul. He
that makes use of the creatures, and doth not learn by them, robs
himself of the best part of that which he should, enjoy of them. The
creatures are but the adumbrations of the infinite majesty that is
above. Now will any man content himself with painted meat for
food? So wilt thou content thyself with the bare enjoyment of the
creature; and not ascend up to God? He hath given thee the creatures
upon this account, that they might be instruments to raise up thy
soul to himself.
(3.) He neglects the creature. There is nothing within the whole
circuit of nature, but is of some use to raise up our souls to God.
From the sun, to the stone; from the cedar, to the violet; every
creature hath a voice to teach us something of God. This whole world
is a school for man. All the creatures spell this to us, that there is a
God. Now if we neglect this use of it, by our meditation, then we
neglect the creature. The whole creation is a well tuned instrument,
and man is to make the music; and if we do not by meditation raise
up our thoughts to God, we are in the fault. I will not pass it over
without reckoning what advantages the soul may get by it.
1st. This will dispose and fit the soul for admiration and praise of
God. What is the reason that men do rather wonder at the effects of
art, than at the works of God in nature? but this, because they do not
meditate upon them? So that many persons set God beneath a
painter or carver. Praise and admiration is the going forth of the
understanding upon an excellent object. Now when you shall read
the book of the creation, you will have reason to praise the Author of
it. When you cast your eyes upward and consider the sun, O meditate
and take notice of this, that bright sun is but a shadow of God! It is
God that hath stretched forth that rich canopy over our heads. When
you cast your eye down, and consider the vast body of the earth, it
hangs in the air, which is so weak a thing that it cannot hold up a
feather, it is founded upon the power of God. When you consider the
vast collection of waters in the sea, that such a raging element should
be bounded with the sand, which is the weakest thing; how should
this teach us likewise to admire his power! He that will but converse
with the creatures thus by way of meditation, will learn to admire the
unsearchable wisdom, the unspeakable goodness, and the infinite
power of God.
2dly. As it will dispose the soul for praise, so for thanksgiving. Now
this differs from praise thus; when I praise a thing, I respect the
worth of it; when I am thankful for a thing, I respect my interest in it.
Now when a man shall consider this great world, and all things here
below were made for the glory of God, and the use of man, this will
raise our thanksgiving to God, and inflame our love to him. What is
the reason that we are more grateful for small courtesies of men,
than for the rich benefits of God? But because we do not meditate on
them.
3dly. This occasional meditation upon the creature without us, will
be an excellent ground for our faith and dependance upon God. Our
Lord Jesus doth urge his disciples to believe upon this account. Saith
he, "do you not see the lilies, they neither sow nor spin, yet they are
clothed with a richer garment than Solomon? Do you not see the
sparrows? there is not one of them falls to the ground without a
providence, and you are of more worth than many sparrows." Matt.
6:26. When a christian shall consider thus; God is the great master of
the family of heaven and earth, he makes provision for all his
creatures; and if my God takes care of these things that are inferior
to me, much more will he take care of me; for it is Christ's argument,
"ye are of more value than many sparrows." Nay,
4ly. This occasional meditation, will be a means to cure the most
vicious part of our lives; for what is the wickedest part of a man's
life? it is his vain thoughts. As in nature there is no vacuity or
emptiness, but a vessel is either filled with liquor or the air; now the
more water you pour in, the more air goes out. So if you would but
store your souls with these occasional meditations, it would thrust
out vain and vile thoughts. Oh it is a rare temper when a christian is
always upon the wing. When he is like the beams of the sun, they
touch the earth, but the body of the sun is fixed in heaven. So it is
with a christian when he converseth with the world, but enjoys God.
5ly. This occasional meditation will enliven thy obedience to God.
When thou considerest thus with thyself, that thou art always
maintained by the expences of his providence, this will encourage
thee in his service. A master looks for the service of him he feeds and
maintains; so if you consider you are always supported by the
charges of free grace, and every good thing given, is the fruit of God's
bounty; nay, that all the creatures observe God by a perpetual law,
this will likewise raise thy obedience to him.
The sun always runs his course, without error or alteration. All the
creatures here below will contradict their own proper nature to be
subservient to the will of God, such meditations as these will enliven
your obedience. To sum up all: occasional meditation brings this
advantage to us, the world, which is the house of man, is made the
temple of God. And then are all the creatures used according to the
design and end of God, for which they were created, when all these
beams of goodness which shine from the Father of lights, are
reflected upon him again.
2. There is deliberate meditation, and that is two-fold: it is either direct or reflexive.
(1.) Direct. When the understanding fixeth itself upon some truth,
and draws from it those advantages which may be proper to itself.
We read of Isaac, that "he went out into the field to meditate." Gen.
24:3. The word in its primitive signification hath this import; that he
went forth to confer with truth; when there is a mutual and
reciprocal discourse between truth and the soul, when the soul
meditates upon the law of God, takes the command of God, and
speaks to it, and the command speaks to the soul, there is a mutual
conference. Therefore it is said, "the law shall talk with thee," Prov.
6:22. it shall give thee direction how to manage the course of thy life.
(2.) Reflexive meditation; and that is, when there is a solemn
discourse between the soul of man, and himself; when there is a
colloquy or soliloquy, an inward conference between a man and his
own heart, and he inquires how the state and case stands in reference
to himself, whether or no reconciled to God? and puts, practical
questions concerning his everlasting state.
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Post by Admin on Jun 30, 2024 16:42:53 GMT -5
Chapter II: Of the Necessity of Meditation.
Deliberate meditation commanded. Hinderances of it, disability,
multitude of business, laziness, and sensual pleasures; reflected on.
The duty pressed.
II. I Come now to the second head, the necessity of this deliberate
meditation. It is not of arbitrary concernment, but it is necessary,
God commands it; saith he to Joshua, "thou shalt meditate in the law
day and night, that thou mayest observe to do, according to all that is
written therein." Josh. 1:8. Joshua was a prince of Israel, had
numerous employments, and yet notwithstanding such multiplicity
of business, saith God to him, "thou shalt meditate." And Hag. 1:5.
"thus saith the Lord of hosts, consider your ways." It is a duty which
falls under an absolute command, and this command of God cuts off
all the vain pleas of carnal men, and all those hinderances which take
them off from this duty. There are four I shall name, all cut off by
this command of God.
i. Some pretend their unfitness for this duty; they want both temper
and matter; they cannot confine their thoughts to an object, and
there is such a barrenness in their souls, they have not spiritual
objects to discourse upon. For answer, consider,
1. That man's disability doth not give him an exemption from duty. If
you have lost your power, yet God hath not lost his right. He
commands you to do it, and will this be a sufficient plea at the last
day to say, you cannot do it?
2. This unfitness of thine proceeds from a corruptedness of spirit.
Thy heart is carnal and sensual, and therefore thou canst not
meditate on spiritual things. If there were but love in thy soul, that
would nail thy heart to holy objects. "Oh how love I thy law! it is my
meditation all the day" (saith David in the text.) Dost thou think one
sin shall excuse another? You cannot meditate, what is the reason?
because you have carnal hearts. Nay,
3. This argues thou hast been guilty of the neglect of this duty; thou
art unfit because thou hast neglected it. We may see in nature, those
beasts that are very fierce, yet are tamed by custom, and manageable
by use. A little child will lead a beast when he hath been used to it; so
thy thoughts which are very fleeting and unruly, yet if thou didst use
to call them to an account, if thou didst issue out a command, and
wast resolved to serve God in this duty, this would bring thy thoughts
to a consistency.
ii. (And this is the common objection against this and all other
duties) Mutitude of business. There are many who will tell you, that
they are so harassed by the employments of this world, that they
cannot spend time in this duty solemnly, and seriously. But to
answer.
1. Consider, that the duties of religion, are not slight matters, to be
performed in an idle hour. Shall those things which are the special
acts of thy life, give way to thy worldly occasions? Suppose you
should hear a husbandman say thus, I have so much business that I
can neither plow nor sow, would you not look upon that man as
mad? and doth it not argue a greater madness, for a man to say thus;
I have so many employments that I cannot mind, or meditate upon
those things which relate to eternity? I told you before, that a prince
cannot plead dismission from this duty, although his employments
are very numerous. Nay,
2. A multitude of business is so far from dismissing thee from this
duty, that it should rather excite thee to it. For argue thus, if my
affairs be many and various, I have more need to meditate upon the
law of God, that so I may behave myself therein with a clear and
cheerful conscience; and therefore pretend not this, for this will
never avail thee at the last day.
iii. Much less can spiritual laziness, give us an exemption from this
duty; and this (in truth) is the great cause why men do not perform
it. Vain men lie upon the bed of security, as if grace would drop out
of the clouds; as if glory were the fruit of a few verbal prayers; this is
the temper of worldly men, but this will never Excuse you from this
duty. If you do but consider that heaven itself is the reward of the
victorious, "the violent take it by force." Matt. 11:12. If the duty
require sweat and pains, remember that there is a crown which is
promised as the reward of it. "Blessed is the man who meditates in
the law of the Lord;" Psal. 1:1, 2. there is a blessed eternity that shall
be his portion; and consider this, how many of the world spend the
flower of their time, the vigour of their affections, the strength of
their bodies, and all in the service of sin; they toil like horses in the
service of sin; and shall they spend more of their strength and time
in that work which is the worst drudgery, and when their wages is
eternal death, than you will do in the work of God?
iv. Sensual pleasure is another hinderance of this duty; the pleasures
of the world discompose our souls, and unfit our bodies for the
duties of meditation. A voluptuous man is like water, which is a fluid
element, and frequent in motion; who can set a seal upon water?
Now when thy soul is drenched in pleasures, it is made fluid, and
always moving and running, from one thing to another, and this
unfits thee. Oh remember this, the sweetness of religion is
incomparably more than all the pleasures of sense. If a christian
would but experience this duty of meditation, and observe what a
rich income both of grace and joy it produceth to his soul, I should
need no argument to press it upon him.
You have heard the nature of meditation, that it is a duty obliging all
of us; Oh that I could persuade you to a serious and conscientious
exercise of it: Oh that every day you would consecrate some time to
meditate on the word. It is an expression of Bellarmine before his
book. The Ascent of the Mind to God; writing to a great man, he tells
him, 'the pretence of outward employments and the like, cannot
excuse him from this duty; for no man can say thus, I have so much
business that I cannot eat or sleep; much more let thy soul (which is
the better part) have some nourishment every day.' Be frequent in
occasional meditation, and raise up thy soul to God by it, and
remember the scripture is a comment upon the book of the creature.
And set apart some time for solemn meditation. What is the reason
the ordinances are so unsuccessful? but because men do not
meditate. Why do we make such slow progress in the way of
christianity, and our souls drive like Pharaoh's chariots without
wheels? but because we do not meditate. Why are we so frequently
vanquished by sin? but for want of meditation.
The great reason why some draw back, and others make no swifter
progress, is this, because they are not seriously and constantly and
conscientiously every day doing something in this duty.
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Post by Admin on Jun 30, 2024 16:47:32 GMT -5
Chapter III: Of the Time for Meditation.
The frequency of it; urged by two motives. The continuance of it.
Morning, evening, night, and the sabbath day, the most proper
seasons for it.
III. THE time for this duty; and there are three things I shall open to
you in reference to that; the frequency of it; the continuance; the
seasons when we may most for the advantage of our souls draw forth
our meditations.
i. For the frequency.
In the general you must know, the scripture doth not positively
determine any set times wherein we are obliged to meditate.
Spiritual prudence and holy affections should give rules to us for the
frequency of meditation. The scripture speaks in general terms,
David tells us of a godly man, that he "meditates in the law day and
night." Psal. 1:2. Col. 4:2. Eph. 6:18. And as for his own practice,
although he had the business of a kingdom, and the pleasure of the
court to divert him, yet saith he, it is my meditation "all the day,"
which implies the constant disposition of his soul to this duty, and
likewise that ordinarily he was wont to set apart some portion of
every day for the performance of it. There are two things which
should persuade you to frequency in it.
1. By frequency, you will make your thoughts more pliable for the
discharge of this duty. Your souls will be more accomplished and
fitted for the exercise of it. You know that customary running makes
a person long breathed. So when we often use ourselves to this duty,
our thoughts will be more consistent, and we shall be more improved
and ripened for the exercise of it. Whereas he that long neglects it,
will find that meditation first is unpleasant, then unnecessary, at last
burthensome and odious; and this proceeds from disuse.
2. Long interruptions of it will hinder the fruit of it. When there are
large gaps and strides between our performance of this duty, we lose
the benefit of our former meditations. As it is with our bodies, if a
man makes a free, and liberal meal, this will not maintain his body to
morrow, and a day after, but he must have constant food, else nature
languishes and decays; so you meditate to day, but if you should
neglect it for many days after, you will lose the benefit of it, and the
soul decays and languishes. If the bird leaves her nest for a long
space, the eggs chill and are not fit for production; but when there is
a constant incubation, then they bring forth: so when we leave
religious duties for a long space, our affections chill, and grow cold;
and are not fit to produce holiness, and comfort to our souls; but
when we are constant in this work, then shall we find the advantage
of it;
ii. For the continuance of this duty, how long must we continue in it?
I answer, so long ordinarily till thou dost find some sensible benefit
conveyed to thy soul. The nature of man doth much disrelish this
duty, and we are apt to be soon weary of it; our thoughts are like a
bird in the cage, which flutters the more because of its confinement;
so our thoughts are apt to run strayingly out, when we confine them
to such a duty as this is; but he that begins and doth not proceed,
loses the benefit of the duty. As it is in the kindling of a fire in wet
wood, you know continuance is that which must cause the flame.
When you blow at first, there is a little smoke arises, by holding on
you raise sparks, but he that goes forward at last brings it to a flame.
So it is in the duty of meditation; when you begin to meditate upon
spiritual things, at first you raise a smoke a few sighs towards God;
by continuance you raise some sparks of heavenly desires; but at last
there is a flame of holy affections that goes up towards God. Now you
should not ordinarily leave the work till the flame doth so ascend.
When a man goes forth in a calm and serene evening, and views the
face of the heavens, he shall first see a star or two twinkle and peep
forth; but if he continues, both their number and lustre is increased,
and at last he sees the whole heaven is bespangled with stars in every
part; so when thou dost meditate upon the promises of the gospel; at
first it may be one star begins to appear, a little light conveys itself to
thy heart; but go forwards and then thou wilt find when thy thoughts
are amplified and ripened, there will be a clear light, more
satisfaction conveyed to thy soul; and in continuance the covenant of
grace, will appear bespangled with promises as heaven with stars,
and all to give thee satifaction.
iii. For the seasons of meditation.
To that I answer, there is no time in itself but is alike pleasing to
God, and there are no hours that are amiss to a gracious spirit. Yet
nevertheless there are some particular seasons, wherein our
affections are more smart and vigorous, wherein our thoughts are
more lively, and more disposed for this duty and contemplation. Now
we should choose these seasons. I will instance in some seasons
which the scripture speaks of.
1. The morning, after the body hath been composed by the sweetness
of rest, then is a fit time for meditation, and there is a double reason
for it.
(1.) Because we should consecrate the firstfruits to God. We should
pitch our virgin thoughts upon him, and upon spiritual things, before
they are opened to the embracements of inferior objects. When you
awake in the morning you have many suitors that attend your
thoughts. Now have a care that it be not with you as it was in the inn
of Bethlehem; strangers took up the rooms in the inn, and Christ was
excluded, and put to a manger. So in the morning, vain worldly
thoughts take up the room of your souls, but God and Christ are
excluded. We should honour the Lord with the first of our substance,
and with the first of our thoughts and affections.
(2.) In the morning meditate upon this account, because the
influence of the duty will be visible in your lives in the succeeding
parts of the day. That wherewith a vessel is first seasoned conveys a
lasting savour and tincture to it. So holy meditation, leaves an
abiding tincture upon our hearts all the day. It is an excellent
expression of Solomon (speaking of the law of God) "When thou
awakest it shall talk with thee." Prov. 6:22. What is the meaning? As
servants come to their masters in the morning, and receive rules
from them, how they shall direct their business in the day: so a
gracious heart takes directions from the law of God, in the morning
how he should manage himself all the following parts of the day.Gen. 24:63.
2. Another season for meditation, is the evening. For this we have the
example of Isaac recorded in scripture, that he went out to meditate
at even-tide.
3. In the night season, when our bodies are reposed in the bed, then
our souls should be reposed in the bosom of God by sweet
meditation. We have the command of the Lord for this, "Commune
with your own hearts upon your beds and be still." Psal. 4:4. And
there is a double argument which may move you to this night meditation.
(1.) Because then our souls are sequestered from the business of the
world; they are retired from all the noise and tumult of things here
below, they are not distracted with the incursions of sensible objects;
and at such a time as that is, we are best fitted for meditation.
Secrecy, silence and rest, dispose the soul for meditation; and all
these we enjoy in the night season; then we are excluded from
company, motion, and business.
(2.) Because when the curtain of darkness is drawn over the world,
our hearts are apt to be filled with a religious fear of God, our souls
are more composed in the night, and we have more awful
apprehensions of God. And therefore observe the connexion, "stand
in awe and sin not, commune with your own hearts upon your beds.
The bed is an image and a representation of the grave," and at such a
time as that is a man may be more serious and composed in this
work. David says, "My reins also instruct me in the night season,"
Psal. 16:7. the meaning is David's inward thoughts did then read a
lecture of divinity to him.
4. The sabbath day, is a season for meditation. This should be the
temper of every christian to be in the Spirit on the Lord's day. On
that day when our Saviour did arise from the earth, our souls should
ascend to heaven.
Consider with yourselves, the Lord's day is a type of heaven, and
contemplation is the work of heaven. The rest of the sabbath is but
an abridgement of that long eternity which the saints shall enjoy with
God; and the employment of heaven is contemplation. The glorified
spirits above are always exercised in a steady view and consideration
of God's infinite glory. Now the sabbath being a type of heaven, and
meditation being the work of heaven, certainly this day is the most fit
season for meditation. As for you who disrelish this duty, and are
unacquainted with it, do you expect heaven? Your indisposition to
this duty will be a bar to keep you from blessedness, and hinder you
from entering into that rest. A gracious soul upon the Lord's day by
his meditation may converse with God; he may discourse with the
inhabitants of another world, he may enjoy as much of God as this
interposing veil of flesh and blood will admit; the only difference
between a saint in heaven, and a saint upon earth who meditates
upon God, is in respect of the degrees and the manner of their
fruition. For otherwise a saint upon earth enjoys heaven especially
on the Lord's day, when every duty receives a special blessing, and
therefore the duty of meditation.
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Post by Admin on Jun 30, 2024 16:54:09 GMT -5
Chapter IV: Of the Advantages of Meditation.
It improves the faculties of the soul, by opening the understanding,
and raising the affections. Makes prayer, the word, and sacraments
effectual. Improves the graces of faith, hope and love. It brings
comfort. Increases holiness.
IV. THE advantages of meditation, are so many and so rich, that
methinks the consideration of them might draw forth the most
sluggish spirit to the performance of this duty. I confess the duty is
difficult, but consider the pleasantness of it, out of the strong comes
sweetness. The advantages of it I shall rank under five heads.
i. Consider what an improvement the faculties of your souls will
receive by meditation.
1. I will begin with the understanding faculty.
Meditation is the nurse of wisdom, it is the most excellent
instrument to convey knowledge to the soul. There are two defects in
every man's understanding, there is darkness, and there is a
fluidness in his understanding, that he cannot fix himself upon an object.
Meditation cures both these. For the darkness of his understanding,
meditation takes the veil from the face of truth. The glory and beauty
of truth, doth not consist in an expression, but we ought to penetrate
into the nature of it by meditation. We have an expression of
Solomon, speaking of knowledge and understanding, he bids us to
"Search for her as for hidden treasure;" Prov. 4:2. observe the
expression, you know jewels, do not lie upon the surface of the
ground, but they are hid in the receptacles of the earth, you must dig
for them before you can enjoy them. Truth is in Profundo, and our
understandings are dark. Now you must search for the truth of God
as for hid treasures. He that rides post through a country is never
able to make a full description of it; and he that takes but a transitory
view of the truths of the gospel, will never come to the full knowledge
of them. It is meditation that makes them appear to our eye in their
beauty and lustre. I have read a similitude of Peter Martyr that
converted one. Suppose you should see a company of men dancing at
a great distance, you would look upon the men as full of madness
and frenzy; but if you draw near, then you will find their motions
regular and full of art: so many mysteries of the gospel if you look
upon them at a distance, they are above reason, they seem to oppose
sense, you cannot see the truth of them; but bring them to a near
distance within the view of thy soul by meditation, and then you will
see their excellency and glory.
Meditation is that that doth take away the darkness of the
understanding; and then for the fluidness of the understanding,
because it is apt to spring from one thing to another. Meditation in
its very nature is the fixing of it. Take one instance, but it is above all,
it is such an instance, as should command the most knowing persons
in the world to follow, 1 Pet. 1:10. There you shall find the words, "of
which salvation the prophets have inquired, and searched diligently,
who prophesied of the grace that should come unto you," and verse
12. speaking of the mysteries of the gospel, "The angels desire to look into them."
Now observe, if the prophets who had the immediate assistance of
the Holy Ghost, did make a serious inquiry, and narrow search into
their own prophecies, that they might come to know the meaning of
them; should not this encourage us to make inquiry into the truth of
God by meditation? Nay the angels of heaven, they bow themselves
and pry into the mysteries of the gospel by a serious contemplation.
2. Consider, as meditation doth open the understanding, and
presents truth to the brain, so it raises the affections. Knowledge
without meditation to warm the affections, is like the glancing of a
beam upon a wave, it fills it with a little clarity, but doth not heat it;
so when there are many notions of truth in the brain, if meditation
doth not apply them to the heart, and fix them upon the soul, the
affections have no warmth by them. Slight visions make shallow
impressions. He that with a running eye looks upon a piece of
broidery, doth not see the curiousness of the work, and therefore
doth not admire it. So when we with a running eye look upon the
truths of the gospel, no wonder our affections are not raised towards
them. David speaking concerning his meditation, "While I was
musing the fire burned, my heart was hot within me." Psal. 39:3. It is
musing makes the fire to burn. Thus meditation enlightens the
understanding, and inflames the affections.
ii. It is the great instrument whereby the ordinances of the gospel
become effectual to us. I shall instance in three of them.
1. Prayer.
2.Hearing.
3. Receiving the Lord's Supper. And you shall see what an
eminent advantage meditation conveys to all these.
1. For prayer. Meditation before prayer, is like the tuning of an
instrument and setting of it for the harmony. Meditation before
prayer doth mature our conceptions, and exercises our desires. What
is the reason that in prayer there is such a slight discurrency in our
thoughts, that our thoughts are like dust in the wind carried to and
fro; but only for want of meditation? What is the reason that our
desires like an arrow shot by a weak bow do not reach the mark? but
only this, we do not meditate before prayer; he that would but
consider before he comes to pray to the pure majesty of God, the
things that he is to pray for, pardon of sin, and the life of glory, how
would this cause his prayers to ascend like incense towards God? The
great reason why our prayers are ineffectual, is because we do not
meditate before them. David expresseth prayer, by meditation; "Give
ear to my words, O Lord, consider my meditation." Psal. 5:1.
2. For hearing the word, the benefit of that exceedingly depends
upon meditation. Before we hear the meditation is like the plough
which opens the ground to receive the seed, and after we have heard
the word it is like the harrow which covers the new sown seed in the
earth, that the fowls of the air may not pick it up: meditation is that
which makes the word full of life and energy to our souls. What is the
reason that the most of men come to hear the word as the beasts did
into Noah's ark, they came in unclean and they went out unclean?
The reason is because they do not meditate on the truths they hear; it
is but just like putting money into a bag with holes, presently it falls
out: so the truths they hear preached are put into shallow neglective
memories, and they do not draw them forth by meditation, therefore
hearing the word is so little effectual; it is said "Mary pondered these
things in her heart." When men are sick of the lientery disease, (in
which they do cast forth their meat as they receive it in) the body
cannot be nourished, there cannot be those degrees of strength that
others receive; but when our meat is digested, then it conveys blood,
spirits and strength to all the parts of the body; hearing the word is
like ingestion, and when we meditate upon the word that is
digestion; and this digestion of the word by meditation produceth
warm affections, zealous resolutions, and holy actions; and therefore
if you desire to profit by hearing of the word, meditate.
3. For the receiving the sacrament, there you shall find that
meditation is necessary before we receive, and in receiving. Before
we receive, the great duty commanded is examination; now
examination is managed by this duty of meditation: he that
meditates aright concerning Jesus Christ, who is the author, the
object and the end of the sacrament, he that considers with himself,
what rich testimonies there are of grace to the worthy receiver, and
what sure marks of vengeance to the unworthy receiver, how will this
dispose his soul for coming to this ordinance? He that meditates of
his infinite misery out of Christ, and of his felicity in Christ, how will
this sharpen his desires to come to the Lord Jesus? So in receiving,
we should then meditate upon the sufferings of Christ; for the
sacrament is the abridgment of Christ's agony; and upon the
affections of Christ, for the sacrament is the copy of his love. And he
that receives the sacrament with such meditations, will find his
graces to be better and stronger, than the graces of others who
neglect this duty. The sacrament is food, and so you must receive it
with an appetite, with strong desires, and it must be concocted by meditation.
iii. The third advantage, the graces of the soul receive likewise an
increase, and an advantage by meditation. Graces and meditation are
reciprocal causes of each other; as food maintains our life, and our
life dispenses our food, so here meditation maintains grace, and
grace exerciseth meditation. There are three graces I will instance in,
which all receive support, and strength from this duty.
1. The grace of faith. Our thoughts are the purveyors of our faith;
when faith declines and languishes, when our thoughts are ready to
terminate in despair, then meditation brings a cordial to our faith,
and raiseth and recovers it. Meditation upon the grace of God, and
upon his power, is the most eminent supporter of faith in all our temptations.
Meditation upon the grace of God. When a bleeding soul considers
thus, God hath promised mercy, not to those who deserve it, but to
those who want it; the promises are not built upon goodness within
me, but upon grace without me: this raiseth faith, and produces life
and spirit into it. So for the power of God, when we are in the midst
of external wants and many dangers and hazards. When the soul
shall meditate thus; that God by one fiat, by one word, gave being to
the world, that his power is infinite, how doth this underprop our
faith? We have examples of this recorded of Abraham, it is said that
"Abraham accounted that God was able to raise him up even from
the dead." Heb. 11:19. How did Abraham's faith become victorious?
God commanded Abraham to offer his son Isaac. Now the promise
was this, "In Isaac shall thy seed be called." Now how did he preserve
his faith? Considering or meditating, that "God was able to raise him
up even from the dead." Abraham considered thus much, there is
such a a power in God, that rather than the promise should be made
void, the resurrection of Isaac shall be more miraculous than his
birth, God is able to raise my son from the ashes of a consumed
sacrifice; and therefore Abraham offers up his son willingly, as to his
disposition and frame. So meditation of the truth of God, that he is
the Father of lights, in whom there is no shadow of change, the Holy
One of Israel that cannot lie, that his life and honour are engaged for
the performance of all his promises; this supports and underprops all
our declining faith, and makes it victorious.
2. Hope, which is another grace in the soul that thrives, and
flourishes by the help of meditation. Faith is confirmed, and hope is
enlarged by it. The christian who meditates upon these incomparable
(but invisible) things that belong to another world: Oh this will
enlarge his hope and make it the more generous and the more active.
If a christian would but by meditation consider all those enamouring
notions of heaven, and blessedness which the scripture lays down: if
he would consider it as his portion, as a treasure, as a crown of glory,
how would this enlarge his hope? Experience tells us, that men of
low thoughts have barren hopes; the weakness of our hope, and the
lowness of it proceeds from the neglect of meditation.
3. The grace of love that is begun and refined by meditation in the
soul of every true believer; there is a love of desire towards God, and
a love of complacency in him. Now meditation doth fire both these;
there is a love of desire in him towards God, there is an affectionate
longing after him: a thirsty love in the soul, that longs for an interest
in Christ. Now what doth it proceed from? but from this, from a
consideration of our infinite want of Christ, from a serious
meditation of those treasures of grace that are in the Lord Jesus. And
then for the love of complacency, that flows from this. As the love of
desire flows from the meditation of Christ's benefits: so the love of
complacency arises from the meditation of his excellencies also. The
person of Christ is invested with the most attractive glory, he is the
image of his Father: now it is meditation that opens to us these
excellencies of Christ, and the glorious blessings we receive from
him, and so raiseth love of delight in him. It is meditation that blows
our love into a purer flame, and raises it to a higher degree; therefore
as you desire to have your love refined and raised towards God,
meditate.
iv. Meditation, as it advances the graces of the soul, so the comforts
of the soul. God conveys comfort to us in a rational way, and
although he is able to rain manna in the wilderness, and to cast in
comforts to our souls, without any labour of ours, yet usually he
dispenseth comforts according to this standing rule: he that doth not
work, shall not eat, he that doth not labour in the duties of religion,
shall not find the sweetness of religion. Now meditation is the
serious and active performance of the soul, to which God hath
promised comfort. I will open this by this consideration. The
promises of the gospel do not convey comfort to us, as they are
recorded in the word merely but as they are applied by meditation: I
will illustrate it by this similitude, the grapes white the hang upon
the vine, do not produce that wine which cheers the heart of man;
but when they are squeezed in the wine press then they yield forth
their liquor, which is of such a cheering nature: so the promises
while they are in the word barely, do not send forth that sovereign
juice, which cheers our hearts; but when we ponder them in our
souls, and press them by meditation, then the promises convey the
water of life to us. There is an expression of David, which suits with
this, Psal. 63. compare the 5th and 6th verses, "When I remember
thee upon my bed, and meditate on thee in the night watches, my
soul shall be satisfied as with marrow and fatness;" observe the
connexion, meditation turns the promises into marrow, it conveys
the strength of them to our souls. One morsel of meat chewed and
digested, dispenses more nourishment than a greater quantity that is
swallowed down whole; so one promise that is ruminated upon, and
digested by meditation, conveys more comfort than a bundle of
promises in the head, that are not meditated upon, which we did not
consider. Nay, consider this, the comfort which meditation brings, is
the most spiritual, refined joy that we are capable of. The pleasures
of the world may excite laughter, but they cannot produce solid joy;
but meditation produceth solid joy in the heart; the things of the
world may gratify the bestial part of our bodies, but it is spiritual
meditation that rejoiceth the angelical part of our souls within us.
Indeed meditation is that which makes a man to be a citizen of the
New Jerusalem; he can take a walk in the paradise of God every day,
and pluck fruits off the tree of life, and draw water from the wells of
salvation. He that performs conscientiously the duty of meditation,
doth maintain such a correspondence with God as the angels do:
such a one doth enter upon his possession of heaven by degrees and
steps. Therefore if you desire the comforts that are spiritual and
heavenly, perform this duty.
v. It is eminently useful to produce the power of holiness in our
conversations. There are two parts of holiness in our lives, the one is
the discharge of religious duties, the other is the repelling of
temptations; now meditation enables us to both these.
1. It enables us to the discharge of religious duties, because it conveys
to the soul the lively sense and feeling of God's goodness; so the soul
is encouraged to duty. David hath an expression, "Thy
lovingkindness is before mine eyes, and I have walked in thy truth."
Psal. 26:3. Meditation is that which makes religious duties to be
refreshments to us; we look upon them as our ornament, and not as
fetters, because meditation makes them sweet to us. You shall find in
scripture there is a connexion between meditation and practice,
between memory and duty. Therefore it is said, Numb. 15:40. "Thou
shalt remember these things to do them," and Psal. 119:11. "Thy word
have I hid in my heart, that I might not sin against thee," and verse
15. "I will meditate in thy precepts, and have respect unto thy ways;"
meditation is that which fills the soul with a lively sense of God's
goodness, and so encourageth us to duty.
2. Then secondly, for repelling temptations, and for the conquest of
them meditation is eminently useful. For consider the lapses of God's
people proceed usually from incogitancy, and for getfulness: if Peter
had remembered that præmonition of Christ, he had not fallen into
that sin; but because he was incogitant and forgetful, he fell into a
snare: so we are surprised by incogitancy and neglect. Now
meditation is that duty that draws forth suitable truths against every
temptation, the memory is the exchequer of the soul, and there is a
treasury of God's commands; now meditation goes into that treasury,
and draws forth fresh arguments against every temptation, and
therefore if you desire to be holy in your lives, perform this duty, and
be serious and conscientious in the discharge of it. What an orator
said in another case when he was asked, what was most eminent in
rhetoric and oratory, gave this answer, pronunciation,
pronunciation, pronunciation; so if I should be asked what do I think
is the best means and way to advance the faculties, to make the
ordinances fruitful, to increase grace, to enlarge our comfort, to
produce holiness and the like, I should answer, meditation,
meditation, meditation.
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Post by Admin on Jun 30, 2024 17:10:07 GMT -5
Chapter V: Rules for Managing Meditation to Advantage
Of rules for the managing meditation to advantage. Rules which
respect the person. Freedom from the guilt of sin. Purity of heart. A
treasure of divine truths. Sobriety in the use of worldly things. And
fervent love to spiritual ones. Rules which respect the object. It
should be what has a tendency to advance holiness, suitable to our
present state and temper. Rules which respect the duty. We should
be as methodical, and particular as may be. Discharge ourselves of
worldly things. Beg the assistance of the Spirit. Stop the first
excursions of our thoughts: which will fix our minds. We must
meditate by way of argument, comparison, emission in complaints
and desires, and by impressions charging and checking our own
souls: which will warm our affections.
V. THE rules, I shall reduce to these three heads;
Those which concern the person, that is to exercise this duty;—Those
which respect the choice of our object;—Those rules which may
direct us how we should meditate on the object with success and
advantage.
i. Those which concern the person exercising this duty.
1. Rule. "Labour to have thy heart cleansed from the guilt of sin." A
tumultuous conscience is very unfit for so calm and sedate an
exercise as meditation. It is said, that when an elephant comes to the
water, it disturbs the stream that it may not see the representation of
its own visage; thus it is with guilty consciences, they cannot endure
to look in the glass of meditation lest they should have a view of their
native form. We read concerning the devils when they were near
Christ, they asked him whether he were "come to torment them
before their time?" This is the language of guilty creatures, therefore
they do in effect utter the same words with the devil; "Depart from us
we desire not the knowledge of thy ways." Job 21:19. He that hath the
sense of his guilt upon him, when he meditates on God, this brings to
his remembrance the holiness, the justice, the truth of God; and this
reminds him of his ruin, and so makes the duty very unpleasant to
him. And by the way, take notice, this is the reason why wicked men
are always either carried away with the pleasures or the business of
the world, so that they may not have time to make inward reflections
upon their own state and meditate on their own condition. As it is
with a mill, if you do not put corn into it, it will grind itself; so they
fill their minds with the vanities and businesses of the world, that
they may not grind upon themselves: therefore cleanse your souls by
hearty applications of Christ's blood, if you desire to be fit for this
duty.
2. Rule. "Labour for a pure heart." The former rule respected the
guilt of sin, this the defilement. Meditation is founded in the
purgative part of religion. There is a double reason for this rule,
partly because sin darkens the understanding, it defiles and dims the
soul. A soiled glass yields no clear representation of things: so when
the heart is soiled with the filth of sin, it is not fit for this duty. Partly
upon this account, because sin as it darkens the understanding, so it
unfits the soul to receive any benefit by this duty. That cloth which is
white is receptive of any colour, but that which is black will not
change. So here, when the heart is cleansed and purified from the
stains of sin, it will be moulded into the form of any truth the soul
meditates upon; but when the blackness of sin is there, it is not
receptive of any colour, or very difficultly. Gerson makes the first
step of meditation, to be an humble repentance, upon this account,
because it cleanseth the soul.
3. Rule. "Treasure up in your souls a stock of spiritual truths." Truth
is the food of the soul, upon which it exerciseth its digestion and
depastion; when a man hath laid in, he may lay out. Mat. 12:35. there
is an excellent expression, "A good man out of the good treasure of
his heart bringeth forth good things." Truths in the soul are like gold
in the ore: meditation coins the gold and brings it forth, in holy
discourses and pious actions. Whereas where there are no spiritual
mines of truth in the soul, it is no wonder the thoughts coin dross
and vanity. Ignorance is that which doth impoverish the soul, and
causeth us to be barren in this duty of meditation.
4. Rule. "Sobriety in the use of all worldly things," is an excellent help
to meditation. A holy art of moderation, either in respect of the cares
of the world, or the pleasures of the world; for an excess in these
discomposes the mind, and unfits the body for this spiritual duty.
The business of the world, to speak of that first, will unfit us for the
duty of meditation. When the mind ascends this hill, it must be light
and free, and the burden of our cares must be laid aside. Have you
not seen a bird, when her wings are limed, how unable she is to put
forth herself, and to ascend by flight into the air? Thus it is with a
man who is encumbered with worldly business, his thoughts are
clinged together, and his soul is unable to take its flight, and to
mount upward. And therefore we have an expression in the canticles,
Christ speaks to his spouse, "Come my spouse let us go forth into the
field," Cant. 7:11. which imports a retreat and sequestration from the
business of the world, and a retirement from the hurry of worldly affairs.
And as the business of the world, so the pleasures of this world
likewise exceedingly unfit us for this duty. When children's minds
are set upon play, they are very unwilling to go to school; so when
men's minds are set upon pleasure, this alienates their hearts from
such severe exercises as meditation. I have read concerning Jerome,
he complains of himself, that although he was in a desolate
wilderness, yet his fancy conveyed him to the dances of the Roman
ladies. So it is with pleasurable persons, let them sequester
themselves from the visible company of men, yet their fancies are
filled with corporeal resemblances: carnal pleasures make the heart
fat, and so make the soul unable to perform such exercises as this is.
It is said concerning the ass which is the dullest of all animals, that
his heart is fattest of all creatures; this is very applicable to this duty
of meditation. And therefore as you desire to be free and vigorous in
this duty or exercise, disentangle yourselves from the cares and
pleasures of the world.
5. Rule. "Labour for fervent love to spiritual things," and this will be
an excellent help for the performance of this duty. Holy and lively
affections do both incline and chain the thoughts to spiritual objects.
As all rivers proceed from the sea, and return to the sea; so our
thoughts proceed from our affections, and our affections are
enkindled by our thoughts. This is the reason why the master
corruption, doth engross our thoughts, because our love is set upon
it. Thoughts and affections are reciprocal causes of each other. As the
body conveys heat to the clothes, and the clothes preserve the
warmth of the body; so our thoughts are excited by our affections,
and then our affections do cast forth their strength and efficacy upon
our thoughts. Our thoughts enkindle our affections, and when the
affections are kindled they cause our thoughts to boil over, Psalm
39:3. "While I was musing, the fire burned," and David says in the
text, "Oh how love I thy law! It is my meditation all the day."
ii. Those rules which respect the object, that is to be meditated upon,
the first of which is this.
1. Choose such an object as hath a tendency in it to advance holiness.
There are some points in religion, which are chiefly speculative, there
are others which are more practical. Now as the tops of mountains
are barren, but the humble vallies fruitful. So speculative points are
barren, and the meditation of them is ineffective. There are some
slight dishes which gratify the palate, but have no substance in them
to feed and strengthen the body: so there be some truths which
though they are delicious, yet they do not produce holiness; and
although they may please the taste, yet they yield no solid
nourishment to the soul. Therefore choose such an object, as may at
once more clear thy understanding in respect of knowledge, and also
inflame thy affections God-wards. We lose much of the benefit of
meditation, when we pitch our thoughts upon those objects which
are not most fruitful. And here by the way observe, that many
meaner christians do thrive more in holiness, than those of richer
gifts upon this account, one sort are more subtile in the motion of
their understandings, and the other are more sincere; they meditate
upon those objects most fruitfully in reference to their lives, and so
they make a sensible progress in the ways of religion, whereas others
are barren.
2. Meditate upon those objects which are suitable to thy state. Our
state respects either our temporals or our spirituals. Now for our
spirituals, I would direct your meditation answerable to that
expression of Christ; where it is said, "the Spirit shall convince the
world of sin, of righteousness and of judgment." John 16:8. Now
proportion your choice to the state wherein you are: as for example,
art thou in a state of security? Let the object of thy meditation be the
evil of sin, its intrinsical evil, and its consequential evil. Is thy soul
pressed with the guilt of sin? Let thy meditation then respect the
righteousness of Christ, the infinite sufficiency and amplitude, that
is, in the merits the Lord Jesus, whereby he is able to repair all the
injuries that have been offered to God's justice. Is thy soul sensible of
the worth and excellency of the divine image and life? Then meditate
upon judgment, upon holiness, how thou art obliged by an
indispensable necessity, to live purely and according to the gospel. So
in reference to temporals, let your meditation be suitable to you
state: are you honourable? Then let your meditation be concerning
your own vileness. Thus when David was raised to the throne: "What
am I Lord, and what is my father's house?" Or, do you abound with
the riches of this life? Let your meditation be how to exercise your
stewardship to the best advantage. "The liberal man deviseth liberal
things." Isa. 23:8. So, is your state afflictive? Then meditate upon the
wisdom of God, who dispenseth not a grain more than your strength
shall be able to bear, or whatever attribute may yield you comfort or
advantage in such a state.
3. Choose such an object as doth correspond and is fit to present the
temper of thy soul. God hath been pleased to allow us variety of
objects. Sometimes we may contemplate the mysteries of the gospel,
sometimes the beauties of the creation: when we are not fit for the
severe exercises of the closet, we may go forth into the field, and
there may consider the wisdom, power, and goodness of God, which
are visible in all this works.
iii. Thirdly, and that which I principally eye, is, to lay down some
rules, to direct you about the manner how you should perform this
duty. The person being disposed by those qualities; and the object
being chosen; how you should then meditate upon that object; the
general end you should propound to yourselves is, both to taste and
see how good the Lord is; at once to have beams of light in our
understandings, and influences of heat upon our affections; but sight
must go before tasting, therefore our endeavour must be to manage
this work aright: those that go by water for pleasure, do not cast out
the net; but those do so that make it their gain and trade, that so they
may catch the fish: so if we do intend to make an advantage to our
souls in this duty, we should cast the net aright. Now there are two
things I will open. 1. How you should fix your thoughts. 2. How you
should warm your affections when you are meditating on the mercies
of God.
1. For fixing our thoughts observe the following particulars.
(1.) Meditate in a methodical way. Begin with those things which are
low, and then ascend higher, you will find a sensible advantage, by
an orderly management of this duty; for this will be of special use to
confine our thoughts. When we run from one object to another
without order, we lose the benefit. As when there is a crowd of
persons press forward to go through one door, all are hindered in
their progress: so when our thoughts run from one object to another,
we cannot proceed nor make such sensible progress as otherwise we
might do, one thought hinders another. He that intends to go several
ways, goes no way: so he that lets the eye of his soul run from one
object to another without fixing, loseth the advantage of this duty;
and therefore let us use an order and method in our thoughts.
(2.) Let your meditation be as particular as you can, in reference to
the nature and circumstanced of the object. You know that
particulars are affecting, and therefore we should labour to have as
minute thoughts concerning every part of the object as we can; as to
give you an instance, suppose my meditations were fixed upon the
mercies of God, then the best way were to rank these mercies under
several heads. Some are spiritual, some are corporal. If you would
meditate upon the common mercies of this life, then take your rise
with David, from the very first beginning of your being. "My
substance was not hid from thee, when I was made in secret, and
curiously wrought in the lowest parts of the earth. Thine eyes did see
my substance, yet being imperfect, and in thy book all my members
were written;" (as an artificer first draws a model, and then finisheth
it.) And then proceed a little, he brought me safely into the world,
(which mercy would be thought miraculous but that it is ordinary.)
And when I came, he provided two bottles of milk for me before I
could help myself; and all my days mercy and my soul have been as
twins of the same age, and day; and then consider the mercies of
infancy, and childhood, and youth, and riper years. And then think of
the mercies that respect the day, and the night; how God is like a
pillar of cloud, and fire; and then divide these temporal mercies,
some respect the estate, some the name, and some the health. He
that shall thus meditate upon the mercies of God, he will by
experience find, that he needs an eternal life to be thankful for the
mercies of this temporal life.
(3.) Before you begin the work, let there be a serious discharge of all
worldly things; whenever we engage in any duty we are apt to look
back, because we do not leave the world behind us. Therefore when
you begin this work, issue forth a practical decree, a strong
resolution that you will not endure any vain thought to interpose
between God and your souls; this is the girding up of our minds, that
so we may not be hindered in our race.
(4.) Beg the assistance of the Holy Spirit: he that is able to stop the
sun in its flight, and to bound the waters in their course; he is able to
fix thy thoughts and to stop their motion.
(5.) Be careful to prevent or stop the first excursion of thy thoughts.
Many times our thoughts hurry us away before we are aware;
whereas, if there were a careful watchfulness, to prevent the first
diversions, we should be more constant. In a town where there is a
constant watch and ward, vagrants are stopped from entering, and
hindered from conversing there; so if thy soul watch the first motions
of thy thoughts, those vagrant excursions of them would be
prevented. Yet take this caution: suppose thy thoughts on a sudden
do glance forth upon a carnal object; do not pore upon the thought,
but rather proceed in thy work. For here is the devil's policy, to get
that by reflex acts, which he cannot get by direct acts. And many
times a christian loseth the advantage of the duty, by poring upon his
vain thoughts. It is just like a crier in the court that calls for peace,
and by his noise makes more disturbance. A man that is bent to go a
journey, doth not regard the barking of every dog; so when thou dost
design to ascend this mount, do not regard every vain thought that
may be injected; but strengthen thy resolutions, and go forward in
the discharge of thy work.
2. How we may perform this duty so as to inflame and fire our
affections: for that take these four particulars.
(1.) When thou dost meditate upon a subject, which is of spiritual
concernment, let thy thoughts work upon it by way of argument, and
serious consideration both of the causes and of the effects of the
object. As now suppose I were meditating upon the conversion of a
sinner; here my thoughts should ascend to the cause of this
conversion; it is the Spirit of holiness, he that is able by his power to
raise from the grave, is alone able to raise from the power of sin: and
then we should descend to the effects of things, for the effects are
interpreters of the nature of their causes. As to instance; suppose I
were meditating upon sin; consider the effects of sin, the fall of the
angels, they were the courtiers of heaven, and the associates of God;
but sin is that which cast them from their first habitation. So if you
bring your eye lower to the fall of man; certainly the poison is very
deadly, one draught of which destroyed the whole race of mankind. If
you look upon the effects of sin, which are inward, there you shall
find terrors of conscience; there is a spiritual tophet which sin hath
enkindled: sin is that which causeth a man to walk up and down with
a hell in his own bosom. If you look outward, upon men's bodies, and
consider the effects of sin, all the diseases from the scorching fever,
to the lingering consumption; all are the effects of sin; and chiefly if
you regard the terrors of another life, if you consider the never dying
worm, and the ever living flames; these things discover the nature of sin.
(2.) That so this work may be the more efficacious upon your
affections; manage it as by argument, so by comparisons. 1. By
similitudes.
2. By comparing those things which are opposite one to another.
1st. By similitudes: they have an excellent force to prevail upon the
soul, they are of great use, both to enlighten the understanding, and
inflame the affections. To enlighten the understanding; a similitude
is that which presents a truth clearly to our apprehensions: by the
knowledge of a material thing that is visible, we come to the sight of a
spiritual thing that is invisible; and therefore our Saviour trained up
his disciples by earthly similitudes: you know a double medium helps
the sight, therefore old men look through spectacles. Similitudes are
like a double medium, and as they help our apprehensions, so they
exceedingly inflame our affections. We naturally love pictures; now a
similitude is the picture of truth, for fancy to look and gaze on; for
instance, we all of us naturally are full of timorousness in the dark.
Why do I not much more tremble at hell? "For there is blackness of
darkness." We all of us fear death: then why do I not fear sin? which
is the death of the noble part, which destroys the soul. Thus if you
find your hearts dull add sluggish in the duties of religion, compare
thyself with the creatures beneath thee, as thou art a rational being.
The sun and stars obey their Creator by a constant law; there is an
unalterable tenour of their obedience: and why do I swerve, and
wander from the ways of holiness? They will contradict their private
nature, to obey the commands of God; and why should I gratify my
carnal lusts and pleasures to disobey God? As the Lord said to them
in Malachi, when they were negligent in reference to their religious
duties, he bids them put it into a temporal case, "offer it to thy
governor, will he be pleased with thee." &c. Malachi 1:8.
2dly. Manage this comparison by way of dissimilitude, and compare
things that are unlike one with another, and this will work on our
affections. For instance, compare the easiness of Christ's yoke with
the bondage of sin, and this will raise your affections, and intender
them in reference to the Lord Jesus. Compare the beauty of holiness
with the exorbitances of a carnal life: consider every sinner hath
many lords, many tyrants over him; but he that is a servant of Christ,
hath but one master, who is full of meekness and sweetness. These
lords command contrary things; and thus while one lust ravishes the
soul to itself, another hales it to another object; whereas all the
commands of Christ are regular, and they all concentre in one end, to
advance the glory of God. Then consider the different fruit; those
that are slaves to their lusts, have sin for their work, and hell for their
wages; their service is drudgery, and their recompence eternal death:
but the ways of God are liberty here, and glory hereafter. The
commands of the gospel, are not fetters, but ornaments, and they
bring a crown; how would this cause the soul with a greater
willingness to submit to the commands of the gospel! Shall wicked
men draw sin "as with cart-ropes?" Isa. 5:18. that is, shall they toil
and spend themselves in the service of their lusts? And shall I refuse
obedience to that God whose service is perfect freedom?
3. When thou art meditating that so it may be fruitful; let there be
frequent emissions of thy soul to God: let thy thoughts be moulded
into words, and that,
(1.) By way of complaint.
(2.) By way of desire.
(1.) By way of complaint, as when thou fart meditating concerning
the glory of another world, then reflect upon thy soul thus, and
complain to God, Oh wretched man that I am, who to chained to this
earth! My treacherous nature betrays me to the vanities of this life.
Oh that I should be insensible of spiritual joys! and charmed by
sensual delights! Oh that I should be so mad upon and fond of
perishing vanities, and dis esteem and undervalue a blessed eternity!
Thus we should complain to God of ourselves, there should be
confession mixed with this complaint.
(2.) These emissions towards God should go forth in a way of desire
and request to him. We should breathe forth our souls thus. Oh when
shall my brazen affections be melted? When shall I be unglued from
the world? What, shall I be a stranger in my affections, as I am in my
residence? O Lord thou who hast prepared glory for my soul, prepare
my soul for glory.
4. Manage this duty, by way of impressions upon the heart, when you
have thus sent forth your souls to God. As it is when a vapour is
drawn up to heaven, it afterwards returns to the earth: so when thy
thoughts have been drawn up towards God, then they should
descend upon thyself, and that in a double way.
(1.) By way of charge to quicken thy soul to duty.
(2.) By way of check and restraint to keep thy soul from sin.
(1.) By way of charge to quicken thy soul to duty. As when a Christian
considers with himself, how superficial tie is in the service of God,
how (many times) he offers a sacrifice without a heart; let him charge
his soul thus. My soul, consider that God doth both deserve, and
require thy affections: he is the Maker, the Searcher, the Redeemer,
and Judge of spirits; in him there is majesty and purity conjoined;
and therefore when thou art engaged in any religious service, draw
near to hint with thy spirit. Why should we debase God, when we
pretend to honour him? and deal with his name as the devil did with
the body of Christ; who raised him to a pinnacle of the temple,
intending to throw him down? So many seem to honor God, when
at the same time they debase him.
(2.) By way of check and restraint from sin. Whenever any
temptation presents itself to us: let us by meditation thus argue.
What will be the fruit of these things? Can we resist the wrath of
God? Are we stronger than he? The temptation is pleasing, but the
issue of compliance will be dreadful. The time is a coming when
there will remain nothing of sin, but the worm and the flame. Thus
we should check our hearts, and repress them in their motions
towards sin, that we may stop the career of our sins, and may be
restrained from the commission of them
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Post by Admin on Jun 30, 2024 17:57:35 GMT -5
Chapter VI: A Use of Trial.
The difference between holy men and others, shown by their
thoughts: which are the immediate issues of the heart, and the
invisible, delightful, continued acts of the soul. Necessary cautions. A
difference between voluntary and injected thoughts. Good thoughts
pleasant to us, and productive of holiness: else no sign of our
spiritual state.
FIRST by way of trial. This assertion of David, contains the character
of a man that is truly gracious. "Oh how love I thy law! It is my
meditation all the day." And it is that which is the original distinction
between a carnal and a gracious frame of heart; a gracious man's soul
is the "chamber of presence for the Holy Spirit." The soul of a carnal
man, is the devil's thoroughfare: temptations are let in, and
corruptions are let out. You know a painter may draw the external
representations of a man, but he cannot set forth the vitals, the
inward parts: so it is here, although there may be a similitude
between the external practices of a saint, and a carnal wretch; yet the
inward motions of the Understanding, and the working of the
affections, cannot be represented by a wicked man. If you take the
whole world of unregenerate men, and look into their breasts; you
will find that some of them like the camelion, feed upon the air of
honour; and others like the serpent, feed upon the dust of profit; and
most like the swine satisfy themselves with the will of carnal
pleasure. This is the temper of their souls, and these are the objects
about which they exercise their thoughts. But now take a gracious
man, he substantiates heaven by his forethoughts of it; if the breast
of a gracious man were transparent, you would find a line drawn
from his soul towards God. Herein is a great difference between
these two sorts of men: there is an expression of Solomon,
concerning the temper of a fool; (now Solomon's fool is the wicked
man.) As "he thinketh in his heart, so he is." Prov. 23:7. The thoughts
of the soul discover most naturally the frame and temper of the
heart. For the opening of this a little more, consider these four
particulars in reference to our thoughts and meditation, and they will
clear up the difference between a godly man, and one that yet is but
in his natural state.
1. Consider this, that the thoughts whereby meditation is managed,
are the immediate issues of the heart and therefore the best
discoveries of a man. There are many interposing circumstances
between our actions and our affections many times; but there is no
interposition between the heart and the thoughts. "Out of the heart
proceed evil thoughts," (saith Christ.) Matt. 15:19. He that would
taste of the water of the sea, must take it up immediately from the
sea, and not when it hath passed through the veins of the earth some
miles; for so it loseth its brackishness. So he that would pass an
estimate upon the state and frame of a man, must judge of his
thoughts which immediately arise from the soul: for you cannot
judge of him (many times) by his external actions. Therefore by what
your continued meditation is upon, you may conclude your state
good or bad.
2. They are the invisible productions of the soul; and that is another
thing which makes them the better to discover our temper: they are
neither subject to the knowledge, nor to the censure of the world; so
that a man doth act most naturally in them. Fear and shame are two
great checks and restraints from evil actions. Praise and interest are
two great attractives to good actions, in reference to wicked men.
Fear and shame restrain them from sin. Praise and interest excite
them to good. But now thoughts are neither capable of these
restraints, nor of those attractives; because they are not subject to
the eye of the world. And this is the reason why many that dare not
steal with the hand, yet dare steal with die eye; and so those that dare
not defile another's body, yet dare pollute their own souls with
speculative wickedness, because their thoughts are invisible, not seen
by the eye of the world; and this fortifies and strengthens this difference.
3. Our thoughts as they are the invisible productions of the soul, so
they are the most delightful acts of the soul: our thoughts proceed
from our affections; and therefore you may find the temper of the
heart by them: and this is the reason why the different thoughts of
men, stream forth in various and different ways. As a covetous man
sets up an image of gold, and falls down and worships it in his
thoughts, and this is very delightful and pleading to him, because the
world is his God. And thus pleasurable persons set up images of
vanity, and these they look upon with the greatest delight and
contentment; because pleasure is their God: so an ambitious man
fancies echoes of praise, he hears the sound of his own glory; and this
takes up his thoughts most delightfully and pleasingly, because
honour is his God. Now a gracious heart looks upon things spiritual,
as those chiefly that deserve his affections, for his thoughts run upon them.
4. Our thoughts are the continued acts of the soul. There is nothing
so profuse in all the world as the soul of man; it is always spending of
itself. The sun is not so full of beams, as the heart is of thoughts. Now
where the temper of the soul is carnal, there is a vile expence of our
thoughts upon base inferior objects; but where the soul is changed
and renewed, there is a constant tendency of the soul towards God
there, the thoughts by troops run up to heaven, and unbosom
themselves in God. These are the refined acts of the soul, and
therefore they do the most fully represent the difference that is
between a carnal and a spiritual man. There are only these three
cautions I will fix to this trial; possibly many of you may fancy
yourselves changed upon this account, because sometimes you have
good thoughts within you; therefore take three cautions to
strengthen the trial.
(1.) Consider there is a difference between good thoughts that ascend
from the frame of our heart; and those that are injected from
without. For instance, a gracious man's holy thoughts ascend from
the spiritual frame that is in his soul; but now a wicked man may
have holy thoughts cast into him as a flash of lightning in the night,
which doth not make a day; neither doth the injection of some holy
thoughts, argue the frame of his heart spiritual and holy. When he
hath been hearing a warm sermon, then he thinks with himself,
heaven deserves his choice and eager pursuits; this is but from
without, and therefore doth not argue that he is spiritual. Paul calls
thoughts the "counsels of our hearts:" 1 Cor. 4:5. now when thy
thoughts are the fruit of thy counsel; when thou dost determine to
think of God, this argues the frame of thy spirit to be changed; but if
it be merely an injection, thou mayest be in a natural state. I will
illustrate it by its contrary; a gracious heart may have evil thoughts
cast into him, there may be a rape committed upon his
understanding; yet nevertheless he may not be a carnal person: so
thou mayest have good thoughts cast into thee, yet this doth not arise
from the frame and temper of thy soul. Bad thoughts may rush into a
godly man, but they do not rest there: so good thoughts may be
injected into wicked men, but pass away and are very transient, they
do not arise from the frame of their hearts.
(2.) Consider whether these holy thoughts which sometimes are in
thy soul, are cherished there as in their proper place and centre. In
the 17th of Job v. 11. there is an expression concerning out thoughts,
they are called "the possessions of our hearts;" for so the word
signifies in the original, and so it is rendered in the margin of your
bibles. Now have spiritual thoughts their residence there? Are they
fixed there as in their natural soil? Are they in thy heart as meat in
the stomach, which is received in its proper place, and so turned to
food and nourishment? Good thoughts in a wicked man, are like
wind in the bowels of the earth, which is never quiet till it hath made
an eruption; or like thunder in a cloud, that breaks forth in violence.
(3.) Are these spiritual thoughts in thy heart, productive of holiness
in thy life? then it is an argument the frame of thy soul is right: our
thoughts are implicit words, and our actions are explicit thoughts;
therefore if thou find the power of meditation in thy life, this is an
argument, those thoughts which are in thy soul, are natural
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Post by Admin on Jun 30, 2024 18:06:17 GMT -5
Chapter VII: A Use of Reproof.
Carnal men reproved for their total neglect of meditation. And
regenerate men for their too great disuse of it, and remissness in it:
wherein they are guilty of unkindness to God, and disparagement of
him.
FOR reproof, and that; to carnal and sensual men; to those that are
truly gracious.
First, To the carnal and sensual sinner, that lives in a constant
neglect of this spiritual duty of meditation. Oh it is a sad complaint,
"God is not in all their thoughts:" consider with thyself, how many
years thou hast lived in the world, and thy thoughts have been
altogether strangers to heaven? Did God give unto thee that cabinet
of thy understanding, either to keep it empty, or to treasure up in it
only chaff or dung? Did God intend when he made thee a rational
creature, that thou shouldst only spend thy thoughts either upon
those things that are unprofitable, or those that are sinful? Certainly
God had higher ends when he gave to thee a reasonable soul. To
press the sense of this upon you: consider with yourselves the
sinfulness of neglecting this duty of meditation; it degrades thee
from that honour which God hath given thee in thy creation; it
debaseth thee and maketh thee of the inferior rank of creatures.
There is an excellent expression in the 92 Psalm, ver. 5. "O Lord how
great are thy works, and thy thoughts are very deep?" It follows in
the 6th verse, "a brutish man knoweth not, neither doth a fool
understand this." Observe the expression, those persons that neglect
this duty of spiritual meditation, and do not consider the works of
God; degrade and reduce themselves into the order of beasts. A
carnal man that looks only upon the form and figure of external
things, hath no better apprehension of them then a brute hath: a
brute looks upon them with as clear an eye, as a carnal wretch; he
that looks upon the things of the world, as only made for his own
end, and not for the glory of God; and he that neglects the
consideration of spiritual things lives like a brute. A brutish man
knoweth not, neither doth a fool consider this; so that there is a great
deal of evil and sin in it. Consider further some of the heaviest
judgments that are recorded in scripture, have been exercised for the
sins of thoughts: you know the angels lost heaven for their aspiring
thoughts; and the old world were consumed by the deluge for their
unclean ones; therefore certainly the neglect of this duty, which
consists in the exercise of thoughts is a very great sin. Thy evil
thoughts are like young vipers, which destroy the mother that bare
them; so thy evil thoughts will destroy thy heart which conceives
them. At the last day one of the great parts of the account we must
give to God, must be of our thoughts, Rom 2:16. "when God shall
judge the secrets of men's hearts by Jesus Christ according to my
gospel." Then there shall be a narrow inquest made of the thoughts
of men; and those thoughts which thou esteemest as nothing in
reference to the lightness of the sin that is committed by them, will
be as numerous as the sand, and prove as weighty. You that content
yourselves to spend days, weeks, and years without meditation: Oh
you that spend your thoughts upon trivial vanities: considers in hell
your thoughts shall be your chief tormentors, then every thought
shall be as a dagger or poniard to stab thy soul. The worm that never
dies, implies the sad reflections of conscience upon your evil ways,
and that is managed by your thoughts; those thoughts now that are
the chief part of your sin, they shall then be the sharpest
executioners: therefore turn the stream of your thoughts towards
God.
Secondly. Those who are gracious, and have a principle of
regeneration in them, they deserve reproof upon a double account:
partly because they so much neglect this duty of meditation, and
partly because they are so remiss in the performance of it.
1. They neglect and disuse this duty. That there are such large gaps,
and strides between our performances of meditation, it should strike
us with fear and sorrow. The most christians are apt to look upon
meditation, and those other duties which are wholly spiritual, as
melancholy interruptions of their peace and quiet, and thereupon are
very backward in the discharge of them.
2. When we do perform them, how weak and how remiss are our
thoughts? Our thoughts are like an arrow which is shot from a bow
that is weakly bent, they will not reach their mark, they die in their
very birth, and lose their life before they have performed any thing.
How should this fill us with sorrow? As it is with the pegs of an
instrument, when you are winding them up they slip down between
your fingers, and when you have raised them to a due pitch, they
presently fall again; so it is with our thoughts in heavenly
meditation; when we are raising them, they slide down; and when we
have lifted them up in some measure, how soon do they fall to the
earth again! This is a great sin and crime of a high nature. Consider
first, what an unkind recompence is this to God, that you should
spend your thoughts but seldom upon him? His thoughts were fixed
from everlasting upon you, and will not you send up your thoughts
for a short time to him? His thoughts are ever drawing forth towards
you, and shall yours move seldom towards him? Psal. 40:5. saith
Daivid, "many O Lord my God are thy wonderful works which thou
hast done, and thy thoughts to us ward, they cannot be reckoned up
in order to thee: if I would declare and speak of them, they are more
than can be numbered." He hath from eternity spent his thoughts
upon you, and they are every moment going forth towards you; there
should be a continual return of our thoughts to him. Nay he hath
given his Son to you, and will you not give your thoughts to him? It is
the most unkind recompense to neglect this duty of meditation.
3. Consider it is a real disparagement to God, when we shall turn our
meditation from him to sinful objects. When we shall prefer carnal
sweets before him. If the eye doth not abide upon the object, it is
either because the object displeaseth, or because the eye is taken off
by something that is better; so if our meditations are so fleeting and
unsteady in reference to God, what is the reason? either God doth
not please us, or something better that pleaseth us draws our eyes off
from him; and this casts a real disparagement upon God. Oh that we
should forsake the Fountain of Living Waters for broken cisterns,
that can hold no water!
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Post by Admin on Jun 30, 2024 18:09:26 GMT -5
Chapter VIII: A Use of Exhortation.
Frequency and constancy in meditation pressed upon holy men This
is the best use of our understandings. An imitation of Christ's
example. Wicked men's thoughts being so fixed on the world, should
provoke us to it. Holy men have a divine nature disposing them to
this duty. It is one of the best instruments of communion with God.
And makes way for an abundant entrance into heaven.
BY way of exhortation. To all those that are truly gracious, let me
press upon them, the constant and frequent discharge of the duty of
meditation: and that I shall urge by these arguments.
First. Consider, this duty restores thy understanding to its primitive
authority, it puts thy reason to the purest and best use; therefore
thou shouldest be frequent and serious in the discharge of it. This is
that which vindicates and rescues our understanding from its
captivity to the flesh, and restores it from its prostitution to our
senses; it refines our reason, it advanceth it. This should be a
powerful argument to persuade you to the performance of it. Our
thoughts are winged messengers, that are able to mount above the
visible heavens, to go towards God himself. Now meditation is that
duty that puts them to their best use: why should our thoughts
inherit the curse of the serpent, to cleave to the earth, and feed upon
ashes, when there is such a duty wherein we may exercise them?
Therefore you that are christians should consider this, and
accordingly should be excited to the discharge of this duty.
Secondly. Let me press this duty upon you from the example of the
Lord Jesus. Psal. 16:8. "I have set the Lord always before me." David
speaks that concerning himself by way of type, it is spoken of the
Lord Jesus principally as appears by Acts 2:25. our Saviour Christ
when he was upon the earth, he was in heaven, not only in regard of
the residence of his Deity, but in respect of his thoughts and
affections. The thoughts of Christ were as numerous as the stars, and
they were all in order as the stars; they were all spiritual and
heavenly. Now there should be a conformity between the members
and the head; it is the apostle's exhortation. "Let the same mind be in
you which was in Christ." Phil. 2:5. Therefore as you desire to be
conformed to him, so be frequent in the exercise of this duty.
Thirdly. Consider the example of wicked men, how their thoughts are
all fixed upon the earth, and let this be a motive to you. Take but the
covetous worldling, and what are his thoughts upon, but gainful
contrivances, how he may recruit his estate, how those that deal with
him may be losers, and he may be a winner? You may read it in the
expression of the fool in the gospel, "I will pluck down my barns and
build greater, &c." Luke 12:28. These were his musings upon his bed,
and thus doth a worldly person. If you come to a voluptuous person,
what are his thoughts upon? He makes a supposition to serve instead
of enjoying, and all his thoughts are spent upon this; how he may
gratify his carnal senses, how he may make provision for the flesh.
And if you come to a proud person, what are his thoughts bent upon?
He dreams of a ladder, whereby he may climb up to the top of
honour. Now shall carnal spirits spend the strength of their souls
upon such perishing vanities; and will not you spend your thoughts
upon God and Christ, and upon the things of eternity? Shall a wicked
man by his meditations draw forth as it were the quintessence of
earth; and shall not we extract for the good of our souls, the marrow
of the promises and the sweetness of religion?
Fourthly. There is a divine nature conveyed to you, which disposeth
you for this duty. Indeed it is no wonder that a carnal man is always
meditating upon worldly things, for he hath only in him that which is
conveyed from the first Adam. Now the first "Adam was of the earth,
earthly." But a gracious soul hath a new nature: now that is an active
principle, and enables the soul to spiritual things. This is the glory of
the christian religion, that it changeth the thoughts of men; and
whereas your papists mumble over their prayers by number, and
your carnal persons, moral protestants are only conversant about the
external acts of religion: regeneration changeth the frame of our
thoughts, and maketh us to mount upwards. Gracious souls are
disposed for it; what Christ spake concerning leaven in the gospel, it
raiseth the meal and swells it: so when grace is put into thy soul, it
insinuates itself into thy thoughts, into thy discourses, into thy
actions. Those that are regenerated can in some measure perform
this duty naturally and easily; it is as easy for the flame to ascend, as
for a stone to descend. A vine doth with as much ease produce
grapes, as a thistle or a thorn doth prickles: and therefore thy heart
may produce spiritual meditations, with almost as much ease as a
carnal man shall produce sensual corrupt vile thoughts; if thou do
not injure the divine nature, but exercise it in sending up holy
thoughts towards God.
Fifthly. Consider that this duty of meditation, is one of the choicest
instruments of our communion with God. Communion with God is
managed by duties on our part, and by donatives on God's part: by
the ascents of our minds to God, and by the descents of God to our
minds. Now meditation is that duty whereby the soul doth mount
upwards towards God. By meditation a christian is able to discourse
with the inhabitants of the invisible world: by meditation he is able
to walk with God, to eye God in all his ways: by meditation he is able
to draw from God, those comforts which every attribute doth
promise and bring forth to the soul. This is that great duty whereby
we manage communion with him: and this know by the way, those
christians which are most neglective of this duty, will find a sensible
declination both in their affections and in their practice, because they
neglect communion with God. For all the progress both of holiness
and joy that we make, it is grounded upon our communion with him;
and therefore the neglect of it will be a breach in our communion,
and consequently will bring a dearth, both in respect of our graces
and our comforts.
Sixthly. Consider by the serious performance of this duty, thou wilt
procure for thy soul an abundant entrance into the kingdom of glory.
Such a christian doth enter upon his inheritance by degrees; his
thoughts and affections are forerunners, and as harbingers to take up
those mansions of glory. So that as we read concerning the angel that
appeared to Manoah in the book of Judges, he ascended up in the
flame of the sacrifice: so it is with a christian, his meditation doth
enkindle his affections, and then he ascends up in the flame of his
affections unto God. Such a christian when he comes to die, changeth
his place but not his company; for he was in heaven, when he was
upon earth. The discharge of this duty would cause in our souls a
lower heaven, and therefore you should perform it with the greater
care. Consider, what is the heaven of angels? It is this, they always
behold the face of their heavenly Father; the constant and steady
contemplation of God is the heaven of angels. Now meditation is that
duty whereby we contemplate God. I confess there is this difference,
while we are upon earth, we look upon God with an unsteady eye, as
a man that holds an optic glass with a palsy hand; he looks upon the
stars; but the glass is held so unsteady, that he cannot fully and
fixedly look upon them: so we differ in degree of fruition, but not in
the substance. The soul that hath conversed with God, and frequently
walked with him, it will be no strange thing for him to die; for he
hath been dead to the world before, his soul hath been in heaven in
reference to his desires, before it comes to heaven in reference to its
own substance.
To finish all, as you would desire to have real and solid arguments of
the change of your state; so be serious and very strict in the discharge
of meditation. The old nature like a root is always productive of
carnal thoughts: the devil is the tiller and husbandman of the old
heart, and he makes those fruits that grow of themselves, to be more
productive. But now if thy nature be changed, there is a spiritual seed
conveyed into thy soul, and the influences of heaven should make
you fruitful: and as you desire that, be strict in this duty. Although
the beams of the sun touch the earth, yet the body of the sun is fixed
in its own orb and sphere: so let this be the frame of your souls,
although you must converse with the world, yet let your thoughts,
your desires, your joys, your affections be with God in heaven, while
these external commerces you must have with the world, declare you
to be on the earth.
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Post by Admin on Jun 30, 2024 18:14:46 GMT -5
Chapter IX: The foregoing rules exemplified in a meditation on the sufferings of Christ
THAT which I design in the last place, is to reduce those rules which
I gave for meditation to practice upon this subject, viz. The sufferings
of Christ.
And first, one rule I laid down was to be as particular as you can, in
reference to the nature and circumstances of the object you meditate
upon. Accordingly,
First. Lay down a draught of Christ's sufferings, and present that to
yourselves: he that shall trace the story of Christ from the cradle to
the cross, will find it to be a continual crucifixion, his life was a
passive action, his death an active passion. But I shall confine myself
more particularly to that which was the Coronis and the most
eminent part of his sufferings, and therefore for the more particular
setting this before you. I will propound the crucifixion of Christ as it
respects his body;—The agonies and sorrows of his spirit, which was
the highest part of his sufferings. For the first of these, that which
respected his body, the scripture takes notice of three eminent
circumstances which belong to that. The ignominy, curse, misery of it.
1. The ignominy of his crucifixion: and if you look into the scripture,
you shall find he was scorned in every one of his offices. As he was a
king, so he was sceptred with a reed, and crowned with thorns. As he
was a prophet, so they blinded him and bade him prophesy who
smote him. As he was a priest they clothed him a long robe, which
was an emblem of that office. The ignominy of our Saviour's
sufferings, respecteth the kind of his death, the place of his death,
and the companions of his death if you respect the kind of it; it was
hanging on a tree, that death which rendered the person, and showed
the fact to be abominable. If you respect the place of his death, he
was not crucified in a corner, but upon the top of Mount Calvary, so
that he was exposed to the view of the world. If you respect the
companions of his death, they were the dregs and worst of mankind,
thieves and robbers: thus you see he that was the "glory of heaven,"
is made the "shame of earth;" and he who was the adoration of
angels, is the scorn of sinful wretches.
2. The second circumstance is the curse of his death. The scripture
doth assert this, "Cursed is every one that hangeth on a tree." Gal.
3:13. There was both a ceremonial and a moral curse in the death of
Christ: the ceremonial curse was his hanging upon a cross: for the
custom of the Jews was this, upon any notorious fact, the malefactor
was first put to death, by stoning, or the like; and then his body was
hanged up before the sun: so that the hanging of a person, was a kind
of second death, and this the Lord Jesus endured. The moral curse
likewise did concur to the death of the Lord Jesus, he bare the
iniquity of us all.
3. The misery of it, which was inexpressible. Every part of Christ was
a receptacle of pain: those deaths which are lingering, there is a slow
pace in them, but a quick torment. So it was with the Lord Jesus, his
hands, and his feet were nailed to the cross; they were those parts
which were most distant from the vitals, and animal spirits, and so
his death was an extended torture. Now by meditation the soul
should represent this crucifixion of Christ to itself.
If you come to the sufferings of his soul, Christ had a real taste of the
bitterness of the second death. He drank up the cup of horror, he
endured the pains of hell, though not specie yet pondere;* though he
did not endure the same in kind; yet he did in degree: though he did
not suffer a local hell, yet he suffered a penal hell. Thus represent
these things to your souls, by the help of meditation.
To gather up the sum. The gracious soul, when it would warm itself
with the consideration of Christ's death; let it make itself a party in
every passage of the story of his passion; end let the soul mix its
affections with all the occurrences of it: as for example. First go to
the garden, and there let thy soul consider the sweat that dropped
from him, hear his groans, and see his agonies. Then follow him to
the rulers and soldiers; and there consider all those actions of theirs,
which contained the greatest scorn, slighting, and abuse of him.
When the thorns are platted upon his head, let them pierce thy heart.
Then go from the ruler's house to Mount Calvary, and let thy soul
take up part of the cross; and when thou comest there let it be nailed
to the crow, and bleed with love for thy Saviour. The soul by reflex
acts is able in some degree, to produce same passion and sorrow,
which it would produce if the object was visible to our bodily eye.
Now there is none of you but fancy if you had a visible representation
of Christ hanging upon the cross, expending his blood, bowing his
head, sending forth his Spirit, this would affect you. By meditation
represent this to the eye of thy soul, and Oh let it produce suitable
passions and affections.
Another rule I gave you was this, when you meditate upon a spiritual
subject do it by way of argument; considering the causes and effects
of it: so here, consider the causes and effects of Christ's sufferings.
The causes of his sufferings are two, the love of the Father, and the
love of Christ: I know the sin of man was the occasion of it. There
was miseranda necessitas a miserable necessity on our part, but the
cause was commiserans voluntas, commiserating mercy on God's
part.
1. To speak of the love of the Father. The scripture represents this to
us as the original cause of Christ's death. "Herein God declared his
love to us, that when we were yet sinners, Christ died for us."* Rom.
5:8.
2. The love of Christ was the cause of this. Acts of grace cannot be
extorted. Now this was merely an act of grace in Christ to give up
himself to die for us. Therefore you find in the first treaty that was
between God and Christ, Christ declares an absolute resignation to
the will of God, "Lo I come to do thy will, O my God." Heb. 10:7.
Obedience to his Father and love to man, was the cause of Christ's
sufferings. Therefore although the death of Christ was violent in
respect of men, it was voluntary in respect of himself: "I lay down my
life." Observe a vast difference between Christ's answer to Peter, and
his answer to Judas; when Peter out of an irregular pity to Christ's
person, desired him to favour himself; because that hindered man's
redemption, he saith, "get thee behind me satan." John 10:15. Mat.
16:23. Mat. 26:50. How sharp and severe was it? But when Judas
comes to betray Christ, he calls him friend. What a great difference is
there in the answers of Christ? This shows the willingness of his
compliance with his Father's decrees; the love of Christ was the cause
of his sufferings; that love which was as ancient as his Deity, and
survived his humanity.
In the second place, let us proceed to the effects of these sufferings,
and that will be an object fit for our meditation. There are five
eminent effects of Christ's sufferings, which the scripture speaks of.
1. Complete satisfaction to the justice of his Father. The sufferings of
Christ were enriched by the union of his Deity; his blood was the
blood of God: it was more for a God to satisfy, than for a man to sin.
The violation of the law, was an act of the creature; but the fulfilling
of the law was an act of the Creator; and therefore justice is
completely satisfied. Upon this account Rev. 4:3. we read that the
throne of God, is encompassed with a rainbow. A rainbow is an
emblem of peace. The justice of God receives more glory in the
redemption of our souls, than in the damnation of the world. For
Christ at once made full satisfaction, but all the damned souls in hell
are ever satisfying. You know a payment may be made of equal value
in a small weight of gold, which is equivalent to a greater weight of
silver; Christ's blood and sufferings although they were short in
respect of their time and duration; yet they did exceed the eternal
torments of the damned in respect of the worth of his person.
2. The second effect of Christ's sufferings is, laying a foundation for
the calming and quieting of conscience. Conscience is God's officer,
and when the Judge is appeased, conscience then should suspend its
accusations; the blood of Christ may well be called spiritual wine, for
it doth at once cheer the heart of God by way of satisfaction, and the
heart of man by way of pacification. Conscience cannot alledge any
thing, but what may be answered from the death of Christ. I confess
many times believing souls are full of perplexities; for the bee that
hath lost her sting, may keep a noise and buz, although it cannot
injure us: so when sin hath lost its sting by his death, yet there may
be a noise about us, and this may trouble us; but this proceeds not
from the weakness of Christ's satisfaction, but from the weakness of
our faith.
3. The third effect of Christ's death is this, the powers of darkness are
broken by it. He that had power of death, the devil is now made an
object of triumph. The devil thought he might get a complete victory
when Christ suffered, but Christ tells us, "Now is the prince of this
world judged." John 16:11. Death itself that is our last enemy was
destroyed by the death of Christ. And this was the reason why, when
Christ died, many saints rose up and lived again in Jerusalem, to
declare to us death was conquered. And at the last day the grave shall
give up its spoil, by virtue of Christ's death.
4. The fourth effect of Christ's death is this, the crucifixion of sin.
Therefore the scripture tells us, the old man is crucified with him. Sin
brought Christ to the cross, and Christ brought sin to the cross and
nailed it there. Herein appears the admirable wisdom of God, that as
sin brought in death, so the death of Christ should carry out sin, I
mean in reference to believers.
5. The inheritance of glory is the fruit and effect of Christ's death.
The blood of Christ, ratifies the New Testament. It is the key of
paradise, and opens heaven for us: there was such an exuberancy in
the merits of Christ; such a supererogation of worth, that not only
satisfied for us, but purchased an inheritance for us. Whereas the
first Adam had an earthly paradise; the second Adam purchased for
us an everlasting state of glory: this is another medium, whereby you
may exercise the duty of meditation in your souls.
Thirdly. Another rule I laid down was this, when you do consider of
any objects, amplify them by way of comparison, and that either by
way of similitude or dissimilitude; do so as to the sufferings of Christ.
1. If you take die sufferings and amplify them by way of comparison.
But there is nothing in the creation, that is a fit subject fully to
represent them by: I shall therefore make a parallel (as the scripture
doth) between the death and crucifixion of Christ for us, and the
death and killing of sin within us. The death of Christ was a real
death, and so should the death of sin be: many times in the bodies of
men, there is an interruption of the vital and animal spirits; so that
some one part of the body, is as it were dead; as in those that lie
under palsies and the like; but it is not a real death, till the soul be
separated from the body: there was a real separation between the
soul and the body in Christ; so there should be between sin and us.
The death of Christ was a sharp and dolorous death; so we should
exercise a holy severity against sin: we should not allow any
indulgence to our lusts. The death of Christ was a gradual and a
lingering death: so should we condemn our sins too, that since we
cannot kill them at once, yet they should die by degrees.
2. By dissimilitude. The scripture hath an eminent instance, 1 Pet.
1:18. "Forasmuch as ye know that ye were not redeemed with
corruptible things" (observe the dissimilitude) "as silver and gold;
but with the precious blood of Christ." Take all the treasures of the
world, although we deify them they cannot free one soul; it was only
the sacred treasures of heaven the blood of the Lord Jesus that was
able to free us from the wrath to come. Indeed the consideration of
Christ's blood stains all the glory of the world, and impoverished the
richest splendour of the whole universe.
Another rule which I propounded to you was to meditate on a
spiritual subject by way of emission or ejaculation of your souls to
God, and that two ways. 1. By way of complaint. 2. By way of desire.
1st. Let the soul send forth itself to God by way of complaint of its
insensibility of these suffering of Christ. Did the whole creation bear
a share with the Lord Jesus in his sufferings, and shall our hard
hearts be insensible? when the Son of God was debased, the sun of
the world was darkened and eclipsed, and durst not show its glory.
'The whole world (as I may so speak) was hung with mourning,' in
reference to the sufferings of Christ; and shall our souls be insensible
of these sufferings? The veil of the temple was rent, and shall not our
hearts? Impress these considerations. The creature that was not the
cause of Christ's death and sufferings, sympathized with him, and
shall man who was the cause neglect and despise them? Christ shed
drops of blood, and shall not we spend hearty sighs? How should we
thus complain of ourselves to the Lord, concerning the hardness of
our hearts.
2dly. By way of desire, and that in two respects, when we meditate
upon the death of Christ. 1. That we may have an interest in those
sufferings. 2. That we may feel the sensible fruit of them.
(1.) That we may have an interest in these sufferings. It is not a naked
contemplation, but the implantation of our souls into Christ's death,
that makes it effectual to us. There were many that did see the ark,
yet lost their lives, because they were without it. So many may have
an historical knowledge, yet because they are not united to Christ,
they receive no benefit: therefore beg that God would implant thee
into that likeness of Christ's death, that he would unite thee to the
Lord Jesus. Remember possession follows union. Christ's garments
only cover Christ's members; therefore let thy desires be excited after
an interest in him;
2.) That you may feel the sensible fruits and benefits of those
sufferings of Christ. And here the soul should send forth its desires to
God. Oh that my sins might feel the vinegar and the gall! Oh that
they were nailed to the cross of Christ! Oh that I might find the fruits
of the cross! Oh that his pains might produce peace to my soul! Thus
the heart of a gracious person should send forth his desires to God.
Another rule I gave you for the managing the duty of meditation, was
by way of impression upon oar own souls, and that likewise in a
double manner.
1. By way of charge.
2. By way of restraint. Do so as to the sufferings of Christ.
1. By way of charge. After the soul hath warmed itself with the
meditation of them, let it impress upon itself these three things by
way of charge. To exercise faith; to inflame its love; and to enliven its
obedience.
To exercise its faith. Thus let the soul of a christian reflect upon
itself: "Why art thou cast down, O my soul, and why art thou
disquieted within me?" Psal. 42:5. Why dost thou fear the
punishment of sin, when guilt is taken away? Why art thou tossed to
and fro with anxious fears and perplexities? Consider the Lord Christ
hath died; and this is that which makes the apostle to cry victory over
all our spiritual enemies. There are two things which usually do
weaken the trust of believers. One is the greatness of their sins, the
other is the weakness of their faith. Now the sufferings of Christ
answer both these. For the greatness of thy sins propose this; our
sins are but finite acts, and therefore cannot preponderate his
infinite righteousness. Oh consider, thy sin is infinite indeed in
respect of the object; but the righteousness of Christ is infinite in
respect of the subject: certainly the obedience of God is more
available to reconcile us, than the disobedience of man was to make
an enmity between God and us. Consider thus with thyself, if thou
hadst always lived in a spotless innocency, thou wouldst not then be
afraid of God: yes, but the righteousness of Christ exceeds the
natural robe of thine innocency. If the angels may always look upon
the face of God, who are only clothed with their natural
righteousness; certainly a believer may who is clothed with the
righteousness of Christ. That blood is able to redeem ten thousand
worlds.
Suppose thy trust is taken off by reason of the weakness of thy faith,
thon fewest thy faith is not strong enough. The meditation of Christ's
sufferings will answer that; for impress this upon thy soul. The price
is the same and the acceptation of God is the same, both in reference
to a strong faith and a weak faith. A weak eye that looked upon the
brazen serpent, was an instrument to cure the body as well as a
strong eye. The wings of a dove may carry it over the river, as well as
the wings of an eagle; and a weak faith may lay hold on the
righteousness of Christ, as well as the strong, and embrace it. Oh
remember, the strongest faith is not the purchaser of our salvation;
and therefore when thy faith is weak, yet encourage thyself by
considering the sufferings of the Lord Jesus.
2. By way of check and restraint. When ever you find your souls
tempted to sin, let this allay the heat of the temptation; and let the
consideration of Christ's sufferings repel all those fiery darts. Let me
allude to that of David, when the water of Bethlehem was brought to
him, which was purchased by the hazard of men's lives, saith he,
"Shall I drink the blood of these men? And he poured forth the water
before the Lord." When ever thy soul is tempted to sin, then argue
thus; shall that, that was his sorrow, be my joy? Sin was the spear
that opened his side, and the nails that pierced his hands. Sin is that
which makes every person to be a Judas to betray him; a Pilate to
condemn him and soldiers to crucify him. And shall we thus again
crucify the Lord Jesus? Shall we add sorrow to sorrow? This is one of
the most noble and powerful means to restrain and check the soul,
whenever the temptations of sin are strong and vigorous upon thee.
To conclude, the sum of what I would say is this. In this meditation
of the death of Christ, let the duty be,
Serious, Affectionate, Applicative, Practical
First. Serious. It is an expression of the apostle, "Consider the Lord
Jesus;" let not your "views be transient sudden glances, which do no
good; but represent the Lord Jesus before your eyes in a serious and
solemn manner. And you that are to come to the sacrament have an
advantage of others: kings do many times represent their own
persons in the broad seal; they sit upon a throne sceptred and the
like: so Christ in the sacrament (which is the seal of heaven)
represents his own person. There is only this difference, the picture
of a king is a dead representation: but the Lord Christ in the
sacrament is most livelily and efficaciously represented to the soul.
Secondly. Let it be an affectionate view. Let your affections
correspond with the Lord Jesus Christ in all the passages of his
sufferings. If that argument will not break us, the flames of hell will
melt us. Always make reflections upon yourselves, and consider that
you were the invisible crucifiers of Christ.
Thirdly. Let your meditation be applicative, always make an
impression upon your souls. The generality of people look upon the
death of Christ as the death of a martyr, and not as a Mediator; only
as the death of an innocent person, that suffered without cause;
therefore they spend their declamations against the Jews, the
soldiers, and Pilate; but vain persons they never reflect upon their
own hearts, they do not apply it to their own souls. Consider it is not
the blood of Christ, as it was shed upon the cross; but as sprinkled on
thy heart that saves thee; and therefore make application of it when
ever thou meditatest upon the sufferings of Christ.
Fourthly. Let thy meditation be practical, reduce it to obedience. Oh
this is to realize it in our thoughts; when we live as those that feel the
influences and power of Christ's death in our souls; when we find our
hearts thereby to be enlivened in the duties of holiness, and our
corruptions to wither and decay and fall before us, then it is that we
meditate aright upon the death of the Lord Jesus.
Take this as an encouragement. Those that thus make application of
Christ as crucified; shall hereafter be conformed to Christ as
glorified. Those that now feed upon his body in the sacrament by
faith, shall hereafter feed upon his face by sight and vision, for ever
and ever.
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