our beds the manuary Trades and Horsekeepers and Merchants can witnesse as much unto us Rise thou at midnight as doth the Church mark the motion of the Stars the deep silence of all things then being their rest they then enjoy and admire the providence of God above then is thy soul more pure more light and subtil more lofty and quick the very darknesse it self and that great silence may induce thee to much contemplation and saith he further Look toward the City and thou shalt hear no noise at all cast thine eye on thine house and all thy family shall seem as if they lay in their graves or sepulchres all this may stir thee up to high and heavenly meditations and saith the same Father elsewhere Chrysost in Gen. Hom. 30. In the night no body is troublesome to us then have we a great tranquillity of our thoughts when our businesses are not troublesome when there is none that can hinder us from having accesse to God when our mind knittinâ— it self together is able diligently to makâ— reference of all to the Physitian of souls I shall not prescribe which of these is the fittest time for meditation but to me the morning seemeth to be the fittest but no time comes amisse to a prepared heart Chap. 10. An Exhortation to Meditation shewing also the necessity thereof Let me now exhort you to set about and to be frequent in this necessary duty of meditation Be often retiring your selves to God and breathing after him question him daily about thy salvation give him thy heart lift up thy soul to God cast thine inward eyes on his mercies give him thy hand as a little Child doth to his Father that he may lead thee and guid thee plant him in thy heart that God may be in all thy thâ—ughts make many motions in thy soul after him from every thing in the world may be presented many pious meditations and profitable discourses unhappy are they that use â—he creatures in turning them to sin and happy they that turn them to the meditation of God and his goodnesse This exercise of meditation is very necessary 1. Because much of the work of holy devotion consisteth in it it is that which may stand in stead of many other things but the lack of this can hardly be supplied by any other means for without this rest is but idlenesse pain taking but vexation 2. Meditation is necessary to beat down the flesh and to keep the sensuall appetite in subjection to the Law of the Spirit It is a great mischief saith Austin to enjoy those things we should but use and but use those things we should enjoy we should enjoy spirituall things and but use corporall which when the use is turned into enjoying our reasonable soul is turned into a bruitish and beast-like soul Animae viaticum est meditatio Bern. 3. Meditation is necessary to concoct the Word of God in our minds There are some that feel some tendernesse of spirit that will weep at a Sermon that one would think their hearts full of devotion but when it comes to the triall we find that as the sudden showers in the heat of Summer falling in great drops enter not but bring forth Toadstools or Mushromps so these tears falling on a vitious heart a heart not mollified by constant meditation the Word works not upon it but becomes unprofitable meditation softens the heart and fits it for any holy impression This made David cry out O Lord how sweet are thy words unto my tast they are sweeter than honey and the honeycomb and certainly the least comforts of the Word wrought in the heart by holy meditation are more worth than the most pleasing recreations in the world they that have tasted of them hold all other consolations to be but gall and wormwood in comparison of them Oh that now I could perswade men to this necessary duty of meditation withdraw your selves from your worldly affairs at least once a day for the exercise of meditation O holy soul saith Bernard O sancta anima fuge publicum fuge domesticos an nescis te verecundum habere sponsum c. Bern. shun publick places and the company of those of thy houshold knowest thou not that Jesus Christ thy Husband is bashfull and will not be familiar in company Come my beloved let us go forth into the field there will I give thee my loves Cant. 7.11 Chap. 11. Objections against setting about the practice of Meditation answered Object 1 But here some will be ready to say We are convinced that meditation is a necessary duty but it is a duty strange to us and that with which we are altogether unacquainted Resp The light though fair and pleasant to the eyes yet dimmest then after one hath been long in the dark before one cometh to be acquainted with the Inhabitants of any Countrey they will seem strange at first be they never so courteous so upon the change of thy life thou shalt find some inward alreration and in this generall adieu thou shalt give to the world and to all thy sins and foolish toyes thou shalt have some touch of grief and discontent but have but a little patience it is but a little astonishment the novelty brings thee passe that by and thou shalt receive many comforts and cordiall delights so pleasing and contenting that thou wilt esteem all other as nothing to them he that hath throughly tasted of this heavenly Manna cannot relish any worldly pleasures nor set his affections upon them the delights of holy meditation are the foretasts of those immortall delights that God gives to the souls of those that seek him Oh but saith the soul this mountain Object 2 of meditation is very high and the work is difficult how shall I be able to climb up this holy hill I am weak and unable for so high an exercise The work indeed seems harsh and difficult at first Resp. but when we are exercised therein it will be familiar with us The young Bees at first are called Nymphs and live on the honey that is in their Hives but when once their wings are grown out they fly abroad and gather honey for themselves on the flowers of the field and on the mountains It is true we are all Nymphs and worms in devotion at first not able to ascend this hill of meditation but when once we be formed in our desires and resolutions we then put fortâ— and so may hope to become spirituall Bees and then to fly higher and higher in our meditations in the mean time to feed on the honey of God's Word and of holy instructions praying to God to give us the wings of a Dove that we may swiftly and speedily fly unto him The greatest difficulty is in the first beginning of this exercise of meditation it being as one saith Io. Downham's guid to godlinesse so harsh to corrupt nature and so cross to carnall principles but the
which others pollute themselves otherwise men in high places may not unfitly be resembled to the Planet Saturn of whom Astronomers and Philosophers tell us that in sphear and place he is nearest to the Heavens but in nature and quality most unlike them and least of all partaking of the influences of Heaven Let me beseech you still to keep close to God and then the Lord will stick close to you and vouchsafe his presence with you Among all Rules of policy these are the chiefest to be faithfull and upright to the Lord to aim at his glory to be guided by his Spirit and walk according to the rule of his Word then may you be assured that you are more safe under his protection than any arm of flesh can make you I humbly crave your pardon for this my boldness and that the God and Father of our Lord Jesus Christ may bless you with all spirituall blessings in heavenly things in Christ is and shall be the prayer of Your most humble Servant in the Gospel WILLIAM GEARING From my Study in Lymington Sep 30. 1661. INDEX RERVM CHap. 1. The Porch or entrance into this Work Text Gen. 24.63 opened Chap. 2. Sect. 1. Shewing that Meditation is a duty that concerneth persons of all ranks conditions and ages Sect. 2. That Meditation is constantly to be practised Chap. 3. How Meditation and Contemplation differ one from the other Chap. 4. How Study and Meditation differ Chap. 5. Of the Gate of Meditation Chap. 6. Of the kinds of Meditation and first of rapt Meditation Chap. 7. Sect. 1. Of set and solemn Meditation the definition and branches of it Sect 2. Of the ends of solemn Meditation Chap. 8. Of the subject of Meditation Sect. 1. Of meditation on the Works of God Sect. 2. Of meditating on the Word of God Sect. 3. Of meditating on Man his Creation his body his soul his priviledges Sect. 4. Of meditation on the fall of Adam Sect. 5. Of the nature of sin the number of our sins with the aggravations of them Sect. 6. Of the sufferings and death of Christ Sect. 7. Of meditation on the Resurrection of Christ Sect. 8. Of meditation on Death Sect. 9. Of the fewnesse of them that shall be saved Sect. 10. Of meditation on Hell Sect. 11. Of meditation on the glory of Heaven Chap. 9. Of timing our Meditations in the best manner Chap. 10. An Exhortation to the practice of Meditation shewing also the necessity thereof Chap. 11. Objections against setting about the work of Meditation answered Chap. 12. Setting down the Rules about Meditation Chap. 13. Of the excellency and usefulnesse of Meditation Chap. 14. The Motives to Meditation The Authors cited in this Treatise A AMbrosius B p Andrews Anselm Aquila Aretius Aquinas Aristotle Arias Montanus Augustine Ainsworth B Ball. Sr Francis Bacon B p Babington Beza Bellarmine Bernard Boetius Bodinus Brathwait Bonaventure C Causin Calvin Cassius Severus Climacus Chaldeus Cassiodorus Charron Cicero Chrysostome Columella Clemens Alexand. Chytraeus Cyril Concil Melevit D Dearing Downham Diogenes Drexelius E Erasmus Euseb Emyssen F Fenner Fulgentius Dr Fulk G Gasp. in Heracl Gaul Goulart Genevens Gerrard Gerson Gregor Gualter Glosse H B p Hall Hebr. Hippolit Hieronym Hoord Sam. Hieron Hugo Hpyocrates I Iosephus â—tal Junius Isidor Pelus K Kempis L Lorinus Lumb Sent. Luther Lyranus Leo. M Macarius Martial Marc. Herem Marlorat Melch. Adam Minut. Faelix Moller More 's Demonstr Mountague Musculus Montaign N Gr. Nazianz. Nebrissens O Onkelus Ovid. P Pet. Mart. Perkins Plato Plinius Philo Jud. Plutarch B p Pilkington Philips Polan Synt. Prosper Priorw Q Quintil. S Seneca Dr Sibs Senault Sozomen Stiles Strong Struther Suetonius Suidas Symmachus Symonds Stella T Tertullian Theodoret. Tostatus Turner V Jac. de Valent. Vatablus Vega. W Wall White Woodward THE MOUNT OF Holy Meditation Genesis 24.63 And Isaac went out to meditate in the field at the eventide Chap. I. The porch or entrance into this Work AFter the death of Sarah Abraham feeling himself wholly broken with old age and ready to go the way of all the earth resolved to seek a match for Isaac his son and for that end he calleth the steward of his house and most faithfull servant and having commanded him to lay his hand on his thigh he conjured him by the Name of Jehovah to seek a Wife for his Son in the Land of Haran which being done this wise Nuntio began his journey in order to the fulfilling his Master's commands and departing from Beersheba he went directly to Mesopotamia carrying with him ten large Camels laden with the choicest things that the house of Abraham could afford In short time he arriveth at the City of Nahor ver 10. meditating with himself of the readiest means for the expedition of what had been given him in charge and first he repaireth to a place without the City where women in their turns used to draw water there resting his Camels waiting upon God's providence for the opportunity he desired during which expectation he powreth out his request to God begging him propitiously to favour the designs of his Master which he had scarce ended when Rebeckah appeared with an earthen pitcher under her arm to draw water of whom no sooner had Eliezer desired a little drink but Rebeckah presently assented doing all that which charity and curtesie required should be done to a stranger Eliezer seriously weigheth all the actions of Rebeckah as being one in whom he was to discern the footsteps of God's conduct concerning his Master and his Master's Son This prudent Embassadour having presented some ear-rings and bracelets to Rebeckah takes occasion to inform himself of the conveniences that were in her Fathers house for himself and those that were with him together with his Camels and being well instructed of the alliances of the Damsell and being astonished that all should fall out so soon and so even with his desires throwes hsmself on the ground to render thanks to God adoring his inexpressible goodnesse to his Master Rebeckah hastens to her Parents to let them know what had hapned which her Brother Laban understanding he repaireth immediatly to the well from whence Rebeckah came finding Eliezer he earnestly entreated him to follow him to his Father's house and having brought him thither he gave hay and straw to his Camels and water to wash his feet and the feet of those that were with him and meat being set before him as a trusty servant he is more carefull to fulfill his Master's businesse than to fill his own belly then he openeth his Commission which he had from his Master and declareth the artifices himself had used to bring this businesse to good effect labouring thereby to know the will of God that Rebeckah should be a Wife to Isaac then orderly and exactly he declareth how his Master was blest by God and honoured by men that he was rich and wealthy and that Isaac was heir to all his substance the silence
Plutarc de solert animal tells of a Pye that to learn certain tunes which she heard Minstrels play waxed dumb many dayes after at length upon a suddain she brake forth into tâ—e same tunes which those Minstrels had played before to the astonishment of all that heard her Meditation is that which in the old Law was signified by the chewing of the Cud transient speculationâ— of things do but little good let in buâ— little light unlesse we chew theÌ„ Cud and exercise the mind about them holy things are like unto leaven to Corn to rain now unlesse the leaven be put into and by stirring and working as it were incorporated into the dough it cannot season it and though the Corn be sown in abundance yet if it meet not with apt ground tilled and prepared but fall among thorns by the high-way side or in stony places it bringeth forth no fruit and though the rain fall plentifully yet if it light ouâ— hard and hilly Countreys it is not received it makes not such places fruitfull so fareth it with holy things let a Minister bestow never so much of the leaven of the Word yet if the hearers hide it not in their hearts like leaven iâ— the meal it will never season them and make them fit manchet for thâ— Lord's table let never so much gooâ— seed be sown yet if it take not rooâ— downwards in our hearts it will neveâ— bring forth fruit upwards in our lives let the words of God's messengers drop as the rain and distill like the dew or like the showers upon the herbs and tender grasse yet if the heart receive it not if it dwell not in the heart richly it will profit us nothing indeed it is almost as much to find our own heart in a duty as to find God in it Sect. 2. Of the ends of solemn meditation The end of meditation is both to affect the heart with the objects on which we meditate and that the heart may be made better thereby 1. I say one end of meditation is to affect the heart it is very delightfull to those that are conversant in it he that hath changed his mind or opinion upon meditation never accuseth her of tyranny meditation is very perswasive clearing our judgements calming our passions and gaining our consent to that which is good it far surpasseth eloquence and like a Soveraign raigns without arms it hath no need of our ears to win our hearts by it self it transmitteth it self into the inmost recesses of our souls finds out reason in â—er throne carries more light into â—he mind and kindleth in the will a more fervent love to God Qui audit mel esse dulce nòn gustat nomen mellis scit gratiam saporem nescit gustate ergo videte quam suavis sit Dominus Bonavent making a man in love with what he formerly hated Meditation opposeth the charms of grace against the allurements of sin and so sweet and powerfull is holy meditation that it blots out all earthly cogitations it sets before the eyes of our souls such taking and alluring objects which are more prevalent than those of sin and by these holy delights our hearts are ravished and grace easily prevails against the corruptions of nature these are the first fruits of those everlasting pleasures the Saints shall reap in the Kingdome of Heaven whereby those that feed on God and his promises by holy meditation here do tast one part of that felicity which the blessed do feed upon in Heaven this hath ever been very affecting to the Saints My meditation of him saith David shall be sweet Psal 104.34 or my word of him shall be sweet it signifieâ— a word secretly spoken Symonds fixed eye as one observeth the heart speaks of God in meditation and those words are musick in the soul the word imports a sweetnesse with mixture like compound spices or many flowers mixt together such variety of sweetnesse this meditation of God yeeldeth to him whose mind is upon him whose heart is toward him the operation of the mind makes up a sweet delight there is more content in meditating on the love of God more refreshing to the heart than wine can give to the body his love is better than wine We will remember thy lâ—ve more than wine Cant. 1.2 4. David tells us that the thoughts of God are precious Psal 139.17 they are so to a heart that is in a right frame and saith he My soul is filled as with marrow and fatnesse when I remember thee upon my bed and meditate on thee in the night watches Psal 63.5 Meditation Meditatio coâ— memoriae is the rubbing up of the memory and may not unfitly be called the whetstone of memory for even as a whetstone or grindstone addeth an edge to the Knife or other instrument which is whetted thereupon so this sharpeneth our memories and gives us occasion to call that to mind which otherwise would have been forgotten or it may be compared to the steel and stone of a Tinder-boxe neither of which severally will yeeld any fire but being smitten together the fire cometh forth incontinently so fareth it with men that are of good capacities that can conceive much at the instant but remember little because they use not their memories and exercise not themselves in pious meditations Meditation is the heart life and soul of remembrance making whatsoever we read and hear to abide with us and be our own else it will away meditation with Philip's Page must daily knock at the doors of our hearts and cause us to call to mind what we have learnt else by corruption we shall soon forget it this made Periander King of Corinth to say Meditatio totum It is an undoubted maxime that a thing be it never so good and excellent yet it is not very desireable of us till it begit to affect our hearts though it hath more charms than beauty and more lustre than outward glory more invitations than secular profits yet if it convey not pleasure into the will it knows not how to beget love unto it 2. Meditation also bettereth the heart as well as affects it It is said that King Mythridates having found out Mythridate he so strengthened his body that endeavouring to poison himself to avoid the servitude of the Romans he could by no means effect it so whosoever shall feed on holy objects by meditation and use it frequently shall so fortifie his heart that it shall not be poisoned with any evil affections Meditation is a heart-warming duty study only warms the brains but meditation warmeth the heart therefore when holy truth falls upon a prepared heart it hath a sweet and strong operation Luther Luther Melch. Ad in vit Staâ— confesseth that having heard Staupicius a grave Divine to say that that is kind repentance which begins from the love of God ever after that time the practice of repentance was sweeter to him another speech of his
the grave of darknesse who shined through many dark thoughts and apprehensions into the hearts of his disconsolate Disciples for his own Disciples did then â—egin to doubt We trusted said they â—hat it had been he which should have redeemed Israel Luk. 24.21 Here also we may meditate on the excellency of heavenly knowledge that wisdome â—xcelleth folly Eccl. 2.13 even as light excelleth darkâ—esse Light is comfortable and sweet it â— to behold the light of the Sun Eccl. 11.7 Darknesse makes men sad and timeâ—ous so wisdome makes a man's face â—o shine but ignorance is uncomfortaâ—e light manifesteth things as they â—e but darknesse hides them light â—stinguisheth one thing from another â—rknesse confounds things all alike so â—nowledge gives us a right discerning of things but ignorance overwhelms us with horrour and amazement light directs a man in his way but darknesse misguids him so wisdome shews us the true way whereas the ignorant wander in by-paths and fall into the bottomlesse pit I shall conclude this Section Clamant dupliciter 1. Ostendunt dignitatem 2. Ostendunt bonitatem Quocunque te vertis veritas vestigiis quibusdam quae operibus suis impressit loquitur tibi te in exteri ora relabentem ipsis exteriorum formis intùs revocat Aug. de libero arbitrio with that meditation of Austin Heaven and earth saith he and all things therein contained do make a continuall cry round about me that I should love thee O Lord they shew thy worthynesse and declare thy bounty such a world such Heavens such an Ocean such an earth such earthly creatures insensible sensible reasonable and all wonderfully framed Lord how mighty how wonderfull how wise art thou that madest them and therefore worthy our love and being thus made thus to blesse to continue to encrease tâ— multiply them yea more to fill us with them and therefore thy bounty thy super abundant bounty must needs make us to loâ— thee Sect. 2. Of meditating on the Word of Goâ— The second subject of meditatâ— that I shall lay before you is the Woâ—â— of God The second subject of meditation the Word of God It is said of the godly â— that he meditateth in the Law of God night and day Psal 1.2 How often doth David professe he will meditate in God's statutes Psal 119.48 Psal 119 97 and it was his practice vers 23. The Law of God was his meditation all the day long Meditation fastens the Word upon the heart the soul for want of meditation retaineth but little spirituall food the Word of God by holy meditating upon it produceth the same effects upon our souls as Manna Manna nò◠solum sanitatem sed animum Judaeis conferebat Josephus did upon the Israelites for some Writers say that it restored health infused strength and inspired courage into them that they owed those formidable victories they gained from their enemies to this meat that came down from Heaven so pious meditation on the Word changeth the qualities of men making them of a sound mind producing courage and assurance in the hearts of those that before were full of weaknesse fears and doubtings the Devils fly such men who lodge the Word of God the sword of the Spirit in their souls beholding their Judge seated in their hearts as upon his Throne this heavenly bread it was that animated the Martyrs to the flames that gave them courage to daunt their executioners the same food that nourisheth them defends them and that which cures their maladies subdues their enemies its strength no way hinders its sweetnesse there are charms in it that make it pleasant to every Palate that by faith and meditation tasteth thereof 1. Meditate on the transcendency of the Word that it is a transcendent rule of holinesse every Nation hath its Laws and there is none so barbarous whom nature or custome hath not furnisht with some polity the Greeks lived according to the Laws of their sages the Romans followed the twelve Tables and those that had neither Kings nor Lawgivers had the Law of nature for their guid the Jews were governed by the Law of Moses chiefly by the Law of the two Tables Senault Treat 7. disc 5. which if it gave them not strength enough to resist sin it gave them light enough to know and avoid it as one well noteth for saith the Apostle By the Law cometh the knowledge of sin now the whole Word of God both Law and Gospel is a most transcendent and most holy rule God is holy in his works but most holy in his Word Psal 138.2 in it shineth the purity of his nature not capable of the least imperfection the Angels though as fine gold yet are unclean in his sight saith Bernard Bernard how much more the sons of men who are but clods of earth and worms this meditation makes the holiest man to tremble at his presence and cry out with the Prophet that he is undone they that by derivation from him are most holy in comparison with him are most unholy saith Austin yea the Angels themselves when they draw near unto him cover both their feet and faces if Angels that stand at the Mercy-seat do tremble oh what shall sinners do that stand at the bar of justice 2 Meditate on the exactnesse of the Word of God the Law forbids all sin commands all obedience every passage in the life of man is ordered in it as Theodoret observeth of the Ceremoniall Law and the furniture of the Tabernacle that every particular thereof was exactly prescribed by God Theodoret. now if the Ceremoniall Law were so accurate and precise how strict is the Law of Morall holinesse the Law of the Lord is perfect we read that the measures and weights of the Sanctuary were double as much as the ordinary measures a man's actions may carry weight and be allowed among men in common conversation Aug. which will be found too light being weighed in the ballance of the Sanctuary of God saith Austin bring we our actions to this standard and our defects will soon be discovered and that which will seem warrantable and commendable before men will appear sinfull and abominable before the Lord. 3. Meditate on the spirituality of God's Word it requireth exactnesse of soul and spirit it aweth the thoughts and judgeth of externall actions according to the heart I the Lord search the heart to give to every man according to his works Jer. 17.10 The naturall heart it may be will be content with Herod to do many good things so he may have a dispensation in one raigning sin and it may be to suffer a little to do penance with a Papist and then sin again this it could brook well enough but to be restrained in every thing this flesh and bloud cannot endure but whatsoever liberty the flesh can desire whether in thinking speaking or doing contrary to that duty which belongeth to a man's place as he is inferiour or
Meditatio sine lectione erronea sine oratione infructuosa Bern. Let prayer go before it go to God and beg of him to inspire thee with holy meditations it is God that with his own hand puts them into our mouthes Noah is commanded to make a window in the top of the Ark and a door in the side of it a window is for the eye to look out at a door is for the whole body to go out and he that will ever be a good Christian must not only make a window for contemplation as Daniel did at which he prayed thrice a day but a door for action as Abraham did at which he sate once a day at the window of meditation he must contemplate with a good heart at the door of action he must go out to bring forth fruit with patience Matt. Stiles for of our selves we are not sufficient for one good thought prayer of it self lifts up the soul to God who is our only joy and comfort as is the sight so will the affection be and as the affection is so will the desire be Pray at the end of your meditations as David doth Let the words of my mouth and the meditations of my heart be acceptable in thy sight O Lord my strength and my Redeemer Psal 19.14 Pray that God would keep these things for ever in the imagination of your thoughts 1 Chron. 29.18 The last Rule is that all our meditations must be reduced to practice Thou shalt meditate in this Boâ—k of the Law that thou maist observe to do according to all that is written therein Josh 1.8 the end of meditation is practice I thought on my wayes and turned my feet unto thy testimonies Psal 119 59. In passing from our meditations we must resolve carefully to put them in execution without which meditation is not only unprofitable but rather hurtfull to us for vertues meditated on and not Rule 8 practised are apt to puff up the spirit in taking our selves to be such as we resolved to be therefore we must joyn practice to meditation To conclude as they that go into a goodly Garden go not out without gathering of some Flowers to smell to long after so our souls having by meditation fallen upon some pleasing points must take two or three most fit for our furtherance in piety to think on the rest of the day and as it were spiritually to smell unto Now as it is necessary that all these be setled in our hearts so in withdrawing our selves from our meditations we must passe very gently to other affairs for fear lest the liquor of our resolutions the result of our meditations do leak out and not penetrate into all parts as it should even into our hearts and souls yet all must be done without violence either of body or mind Object But who is able to put his meditations into practice the directions and exercises thereof being so many Resp If one were to put them all in practice every day he should do nothing else it would take up his whole time but that is not required but as time and place shall serve and as occasions shall offer themselves Renew thy resolutions often and say with David I will meditate in thy precepts and have respect unto thy wayes Psal 119.15 I will for ever keep thy Word and when thou failest herein take in hand thy protestation and offer it with thy whole heart to God This free confessing of our desire to serve God and to be wholly consecrated to him by a particular affection is very pleasing to him Chap. 13. Of the excellency and usefulnesse of Meditation Having given you Rules about meditation I shall in the next place shew you the excellency and usefulnesse thereof 1. Meditation breeds knowledge sc the knowledge of God and his benefits and our sin and unworthinesse As there is no moment wherein man useth not God so ought there to be no moment wherein he hath him not present in his memory Sicut nullum est momentum in quo homo nòn utatur Deo sic nullum esse debet momentum quo eum praesentem nòn habet in memoriâ Hugo l. 3. de anima Babingt in Num. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. Aug. de civ Dei l. 21. c. 6. Aquin. in Joh 5. this continuall meditation on God and his mercies is that blessed union of our spirits with God which holy men so much regarded in their times a man given to meditation is a man that walketh not in darknesse nor in the shadow of death as those do that seldome or never think of him Clemens of Alexandria calls the meditations of holy men Candles that never go out like the Candle which was among the Pagans in the Temple of Venuâ— which was called inextinguishable as Austin relateth without this men are but snuffs in respect of their use and service as Aquinas saith Meditation doth not reveal any divine truth unto us that only is the work of God but after God hath revealed them faith apprehends them then meditation illustrates to the soul what faith believes and so our knowledge is encreased many shall run to and fro and knowledge shall be encreased Fenner de meditat Dan 12.4 It is not saith one the bodily removing of man from place to place so much as the busie stirring of the mind from one truth to another by meditation that encreaseth spirituall knowledge 2. Meditation rectifies the affections of the soul it opposeth serious considerations against vain imaginations and because our imagination is apt to raise false objects and thereby false conceits and discourses in us therefore meditation propoundeth true objects for the mind to work upon from the meditation whereof the soul rightly conceives of things and discourseth upon true grounds of them meditating thus with himself if things be thus and thus in reality then must I live according to these principles this is the spring of all holy affections in the soul as the true love of God the true joy and delight in him and his wayes Meditation is like the player on an Instrument who by touching of the strings finds them that are out of tune winding them up or letting them down so after meditation hath examined the love the hate the fears the hopes the griefs the joyes of our souls if it find them out of tune in expressing their harmony which is the glory of God it then puts them in tune again 3. Meditation fills the heart with joy My meditation of him shall be sweet I will be glad in the Lord Psal 104.34 When the Spirit of God doth open the eyes of the soul and it is brought forth into the light then doth meditation clear up to the soul those grounds of joy which are exceeding comfortable Holy meditation shews the soul the face of God reconciled his pardon sealed an entrance into the everlasting Kingdome the heart of God opened toward him and his name written in
Heaven Activa vira habet solicitum cursum contemplativa gaudium sempiternum Prosper l. 1 de contempl virâ Meditation clears up the promises to him that he never saw before he saw them before as by Candle-light by common light and reason but now he seeth them in another complexion Meditation clears up their interest in God and his promises and this is great matter of rejoycing Meditation works in the soul a frame of heart suitable to the Gospel what is more suitable to the Gospel than the joyes of the holy Ghost therefore when meditation works thorowly upon the heart it yeeldeth comforts suitable to the Gospel It is good for Christians to meditate much in God's promises which do convey much joy into the heart then dost thou improve the promises when thou dost so relish them as to rejoyce in them according to that sweetnesse that is revealed and contained in them 4. Quae alii di◠pariendo levia faciunt sapiens levia facit diù cogitando Charron de sapient Psal 119.150 151. Holy meditation is a great support to the soul under afflictions when trouble is near it represents God as near or nearer than any trouble can be suppose it be trouble of spirit that is very near indeed for that is in the vitals it is a soul-sicknesse but meditation shewes them though Satan may draw near to them to devour them yet God is nearer to them a God nearer to save than any michievous enemy to destroy Meditation labours to affect the heart with the sense of God's continuall presence with it this is indeed our great weaknesse and our great unthankfulnesse that we are apt to muse more upon God's afflicting of us than of God's perpetuall presence with us there is a savour in the ointments of the Lord Christ sufficient to perfume any soul that comes near him 5. Frequent meditation on God makes a man more holy more like unto him it sees so much beauty and goodnesse in him that it makes a man cast away every unsavoury lust and all those affections that have a strong sent of the flesh that they may be made like to God in holinesse Those Flowers that grow in the Sun are far more beautifull and fragrant and pleasant than those that grow in the shade but if we suffer our souls to be over-shadowed with carnall thoughts and affections these dark bodies will interpose between God and us and hinder the influences of his love upon us If the Needle that is but toucht with the Loadstone stands Northward then the soul that is toucht with God will stand Heaven-ward and labour to be conformed more to him in holinesse 6. Meditation is a great help to perseverance in well-doing the serious and frequent meditation of this promise Psal 94.12 14. that the Lord will not cast off his people nor forsake his inheritance makes them to cleave fast unto him This is the foundation of a peoples blessednesse that God will not forsake them when he doth most sharply correct them that the same priviledge that belongs to the whole Church belongs to every member of it for it is as possible for God to cast off his people and his whole inheritance as to cast off any one particular member of it for for God to cast off his people were to disinherit himself God would have his people to meditate hereof Thus saith God to Jeremy Ier. 33.24 25 26. Considerest thou not what this people have spoken saying the two families which the Lord hath chosen he hath cast them off but in the words following see how God doth assert his unchangeable Covenant against this false assertion If my Covenant be not with day and night and if I have not appointed the Ordinances of Heaven and earth then will I cast away the seed of Jacob c. as if he had said If ever you knew a day that had not a night succeeding it and a winter without a summer and ever found the Laws of Heaven abrogated then may you give way to your unbelief and think that I will cast off my people but if you see a perpetuall interchange of day and night though some dayes be more bright than others then will I never cast off any people that I have taken for my own The meditation hereof is a speciall means to keep us close to God even then when the foundations of the earth are shaken Meditate seriously on such things as may serve actually to convince thee of the unfitnesse and unreasonablenesse of thy yeelding to the sin to which thou art tempted and of the mischief that may come by yeelding When we muster up such thoughts we levy store of good souldiers which will fight with us and for us and do us good service while we are under temptation by this means alone with God's grace accompanying have many servants of God held their own when the Devil would have killed them Hoord Serm. in Ephes 4.30 7. Meditation is a strong barricado against the temptations of Satan the soul finds so much sweetnesse in God that it strongly guardeth the heart will and affections against temptations to sin it finds such delight in the meditation of God that it loaths the sweetest sin He that is used to choice meats and drinks can very ill brook unsavoury things so a man that is heavenly minded is brought to disrelish those sins that others drink down like water with greedinesse meditation makes the heart very tender and sensible of lesser sins and stirrings of corruption In a still silent clear night a little sound will be easily heard which will not be taken notice of in the day time when there is much businesse in hand so when Christ and the soul do rest and converse together the soul is very quick of hearing if the old Serpent doth but hisse never so little Satan then finds the soul upon its guard and that it hath a wakefull enemy A soul that is constant in the meditation of God is like a bright clear shiny day when any little cloud will be taken notice of at the first rising and like a calm Sea where a little stirring of the water will be discerned when the water first ariseth Chap. 14. The Motives to Meditation I shall now proceed to lay down divers Motives to meditation Meditation is delightfull to God Motive 1 It was the saying of an Heathen If God took delight in any felicity it was in contemplation God delights in holy meditations because in them we come nearest to the purity and simplicity of God in nothing do we more converse with him than in our pure and active meditations by these when we are as it were absent in body we are present with him for when the body lyes upon its bed and takes its rest the devout soul solaceth it self with God 2. This exercise of meditation may be done when other duties cannot When we want an opportunity to hear the Word to read to
pray solemnly we may have liberty to confer with God by holy meditations 3. The Lord heareth the meditations of his people David prayes to God not only to consider his words but also to consider his meditation Psal 5.1 As our ears saith Austin Aug. in Psal 48. Hom. 16. Aug. in Psal 41. are to our words so are God's ears to our thoughts and in another place saith he We hear not one another without the benefit as of our lungs so of our tongues but Cogitatio tua clamor est ad Dominum thy very thoughts are shrill in the ears of God and elsewhere he saith Aug. Confes â—0 c. 2. My confession O my God is made in thy sight secretly and yet not in secret Tacet enim strepitu clamat affectu it makes no noise at all by way of sound and yet it is clamorous by reason of her love Gregor in Iob. They are not our words but our desires and thoughts that yeeld a most forcible sound in the most secret ears of God There is saith Peter Martyr Pet. Mart. in 1 Sam. 1.12 no need at all of voice when we make our private prayers to God in regard that God heareth our hearts and minds 4. Meditation brings the soul to rest it self in God One saith Struth Observ 87. Cent. 2. that contemplation is both the labour and the rest of the devout soul it carries up the spirit of man into the bosome of God's love it exalts a man so high as to make him look down upon these sublunary things with contempt as Peter James and John Luk. 9.33 following Christ to the Mount where he was transfigured seeing some of his glory cried out Master it is good for us to be here so when a Christian follows Christ upon the Mount of meditation he is where he would be he cryes out it is good for me to be here 5. A man given to meditation is a growing Christian As holy meditations do thrive with us and abide in us so doth the grace of God increase in us holy meditations are good tokens of present grace and do enkindle strong desires after more grace the man that is barren in meditation is barren and unfruitfull in grace 6. Meditation is a great evidence of sincerity As men may know us by our actions as the tree is known by his fruit so a man may know himself by his constant thoughts for as he thinketh in his heart so is he Prov. 23.7 And God looks not so much upon what we do as upon what our hearts are most upon not so much upon what is uttered by the lips as upon what the heart indites by this we draw vertue from God himself and are full of the life of God 7. Meditation is a Christian's Heaven upon earth This is as one saith the measure that God gives in this life a beginning that shall be finished an earnest that shall be followed with the full summe The soul that keeps daily intercourse with God in holy meditations is in patriâ Contemplatio dicitur cibus in hâc vitâ ubi in sudore vescimur pane nostro potus in futurâ ubi liberè sine dolore sumitur ebrietas in ultimâ cùm animo recepto corpore congaudebit Bern. Sent. when he is in viâ at home when he is in the way he quits earth to live in Paradise the love and Magnificats he bestows on God are his chiefest imployment in this one object he finds all his happinesse and his diversion his heart is no longer in the earth he mounts up to Heaven by his desires and converseth more with Angels than with men and hath already a large tast of the sweetnesse of heavenly pleasures FINIS