The Christians guide to devotion: with rules and directions for the leading an holy life : as also meditations and prayers suitable to all occasions / S. Smith.

CHAP. VIII. The third particular Direction to help Devotion: Medi∣tation, and Prayer.

THE Soul comes into the World at least as ill instructed in the affairs of Grace as in those of Nature: It is in all respects a plain unscrolled Table, and an Ignorant, which has need to be informed in every thing. Very easily it acquires the Knowledges which are necessary to the Conduct of Life, because those Directions pass to it thorough the Senses, and these Objects are of its own size: but it hath need of the greatest endeavour to attain those Notices, which regard the Spiritual Life, since those Objects are disproportionate to its Strength; and yet those Enowledges are of absolute necessity to the practising the Virtues, and particular∣ly that of Devotion. This last Virtue is made up of Love and Zeal, but we have not them but according to the degree of our Knowledge: and therefore, I know not of what nature those ignorant Devotions can be which are destitute of all Light, and are not guided but by the Senses: these are, it may be, rather weak∣nesses of Constitution than effects of Grace. The Devo∣tions of ignorant People are almost ever gross and su∣perstitious; they are ordinarily fix'd to sensible Objects; whereas in Religion all is divine and intellectual: the Object of their Worship is mostly an Agnus Dei, a Re∣lick, or an Image: and God, who ought to be the sole Object of our Devotions, has scarce any share in their Veneration. I do'nt require our Christian to be learned, and that he have prey'd either into the Se∣crets of Nature, or also into the highest mysteries of Grace by an over-exact and curious Research. I hold that that is more disadvantageous than prositable to

Devotion: but the devout Soul must be spiritual e∣nough to lift it self up above the Senses by Meditati∣on. Meditation is an excellent Operation of the Soul, whereby it penetrates the out-sides of Objects, and sounds them to the very heart: 'tis a reflected Action that rouls its subject upon the Heart till it makes deep Impressions; 'tis an happy Prospect, by which the Soul every moment discovers more and more Won∣ders in that which it is about: but these Discoveries are not nice Speculations to be communicated to o∣thers; they are particular Sentiments and Applicati∣ons which the Soul makes and which are only for it. We cannot doubt but this is of absolute necessity to Devotion; for this does not embrace it's Subject but proportionably as Meditation makes it to enter there∣in. Devotion is an agitation of a vigorous and lively Soul, whereby we are lifted up to God and to our so∣vereign Good; and therefore, the more Devotion ap∣plies us to this great Object, and lets us see the depths of his Goodness, the more ardent doth Devotion be∣come: so that this is to be the principal Subject of our Contemplations. God is good, either in himself, or in respect had to us; in himself, because he is great, majestic, bounteous, merciful: if we did not par∣take of the Fruits of these Divine Vertues, neverthe∣less, God would not cease to possess them, and conse∣quently, he wou'd be infinitely amiable. We cannot think too often on these Attributes of God: this is one of the most efficacious means which David uses to awaken his drowsie Devotion, Awake, O my Tongue, saith he, and thereupon he sings God Almighty's Pow∣er in his Works, his Majesty shining forth in the Hea∣vens, his Justice in his Judgments, his Wisdom in the Government of the World, his Mercy towards Man. But, because Interest has so great a sway with us, we are to joyn to this Confideration that-of-God's Benefits, to descend into the Abysses of his Love, and

to consider him in Jesus Christ reconciling the World unto himself: we must essay to dive [if possible it be] into the depths of his Mercy, which are found every where and in all parts of the Dispensation of our eter∣nal Salvation: above all, we cannot fix our selves too much upon the Passion of our Lord and Saviour Jesus Christ; we shall see there a thousand Objects able to mollifie our Soul, fince God's Love to Mankind appears there in all it's Extension. From general Considera∣tions it is good to come to particular Applications; We ought to conceive how much we stand indebted to God for freeing us from so many Miseries to raise us up to such glorious hopes: in short, and to speak all in a Word, the Object of our Meditation is as vast as God, Nature, and Grace altogether: for there are no Flowers in the World but we may gather Honey from 'em: we need not fear therefore, that we can drain a Subject of so great a Bigness. But how comes it to pass then our Meditations are frequently so dry, and our Recollections so barren? It is not from the Seed, but from the bad Ground.

Whence comes it, saith an Ancient Father, that our Mind is found de∣stitute of good Thoughts, as if there were nothing well-pleasing to God wherewith we cou'd entertain our selves? This comes not, says he, but from a care∣lessness of Spirit, for the subject is inexhaustible; and if the Eye cannot reach the end of Wonders to be seen, much less can the Mind attain it in those that are to be conceived: If the Eyes cease to see the Light when it is day, 'tis not for that the Light is exstinguish'd, but it proceeds from the dissipation of the Sight.

If you pierce and open a Field in all ••arts with a Plow-share, it will render you an abun∣dant Harvest, otherwise 'twill continue barren; and even if you penetrate very deep you may find springs of living Water. In like manner, if you open this great Subject, to wit, God and his Works, by pro∣found

and frequent Meditations, there will proceed from thence Sources of Consolations and Instructions.

Lastly, make no difficulty to repass oft upon the same subject for to make it familiar to you. Our Soul is depending upon the Body during the time we are upon Earth, and the most spiritual Idea's are form'd in us by bodily motions: so that it is highly useful to let the Thoughts of things divine pass and repass fre∣quently in our selves, to the intent we may give an Inclination to the Animal Spirits, which may carry 'em that aways, and at length we shall find they will go naturally in that Road, in such sort, as without de∣sign, and before we are aware, we shall think on good things. I shall say one Word more for the com∣fort of those Minds which are not capable either of a piercing Infight or a strong Application: and that is, That they are to be griev'd if they do not find them∣selves forcible enough to drive on their Reasonings so far, and if Conceptions fail them, provided this comes not from any Coldness. Some short, but frequent, Meditations, whereby a faithful Person of the meaner sort does often apply his Mind to the Author of his Salvation and Gods Benefits, may serve instead of long Reflections when one is not capable of them.

To help Devotion, we are, without doubt, to call in the reading of good Books; for, we must not ima∣gine we can draw all from our own Well: and among those Books the Holy Scripture is as much above all others as God is above Men, and the Sun above the Stars of the sixth Magnitude. This is that Word which is as powerful and piercing as a two-edged Sword; this is that Fire which can warm our Entrails, and make us say, Does not our Heart burn within us? One only Passage in St. Paul (Let us walk honestly as in the day, not in Riotting and Drunkenness, not in Chambering and Wantonness, not in Strife and Envying; but put ye on the Lord Jesus Christ) wrought the Conversion of St. Au∣stin.

In every Page of this Book we shall find Gods Benefits, and his excellent Promises so proper to a∣waken Devotion: we shall find there many Examples of heavenly Meditations, fit to lift up the Soul, and guide us in our own. Especially the Book of Psalms is an inestimable Treasure for devout Souls; and if we could prize it, and say of it beyond what the Anci∣ents did, we could never say enough. 'Twere to be wish'd, that this Treasure were laid up entirely in our Memory, that every moment we might be able to re∣peat them to our own Heart. We should, if it were possible, habituate our Mind not to conceive its Thoughts, and form its Meditations, but in the terms which the Holy Ghost useth in the Psalms.

To the reading of Holy Scripture, it will be profita∣ble to add that of other good Books: and herein I would give a Direction which some People have found very good; which is, to choose such Places and Chap∣ters of Devotion which have once warmed you, and to return often to the same places, that your Heart may get an Habit of awakening it self at that view. 'Tis the ordinary Turn of all Minds to joyn certain motions of Heart with certain Images, so as that assoon as the Images present 'emselves to the Mind, those motions arise in the Heart: for example, if a Man has run an extream danger in a Wood, the Image of a Forest will never offer it self to his Imagination, but his Heart is seiz'd upon by some Chillness. So our Heart having been once mov'd at the reading of some pious Discourse which had touch'd it to the Quick, will not fail of being awaken'd at the presence of the same Thoughts, in case we read them with a devout Intention and a design to be touch'd therewith. This may be compar'd to what happens to barking Dogs, which are quiet or otherwise as soon as they hear the Voice of those they are acquainted withal: so the Heart being become familiar with those pious thoughts

that had mov'd it oftentimes, will evermore perceive in their Presence very near the same motions: for it is not so with reading in holy Books as in Profane; these please the first time, the second the pleasure ceases, but the third they are most insupportable. The same thing perhaps may happen if you read a Book of De∣votion for Divertisement, to see there the neatness of Phrase and the beauty of Thoughts: as this way of reading is for the Mind and not for the Heart, one thing will not please you a second time. This Thought discovers a Mystery to us somewhat obscure, why that which touches some should not have the same influ∣ence over others? Now the Reason is, because all do not read with the same Dispositions and the same In∣tentions. A Preacher, that would preach an hour upon a pious Subject, will read Books which may in∣struct him therein; but if he has not a Soul naturally very devout, they will have no great effects upon him, because he comes with no Intention to be moved by them; he only seeks for matter to fill up his hour. Our Heart does very near what we would have it do; insomuch, as pious reading, that it may be an help to Devotion, ought to be done with a most devout In∣tention, without which Condition it will be a very hard matter to make any progress in it.

But, as much as the reading of good Books brings in Auxiliaries to Devotion, so much it is ruined by the reading of bad ones. 'Tis a great shame to Chri∣stianity, that now adays it makes more account of some mischievous Books than ever did the most corrupted Paganism. Our Age, and in particular, this Kingdom, might be justly noted with Infamy for that swarm of Romances which the effeminacy of our Hearts, the corruption of our Minds, and the wiles of the Devil, have sent into the World. We must needs be great Lovers of Lying, since fifty Years have produced more Fables than six thousand Years could produce Histo∣ries:

and the Church must needs be very much cor∣rupted, to suffer, and (as it were) to authorize such shameless Products, so full of impure Imaginations. Every devout Soul will have those Legends in Dete∣station; for, certain it is, that nothing puts the Heart into greater Disorder. I wish People be safe from the last Corruption, and they proceed not even to the acting and imitating those irregular Examples in good earnest which they saw before in Jest: however, 'tis sure, that from the reading of these Books the Mind returns loaded with Images, which grieve and drive away the Spirit of God, and which are absolutely in∣consistent with the Spirit of Devotion.

Meditation.

IF thou art ignorant, O my Soul, in the things which concern thy Salvation, it's wholly thy own fault: Thy God opens two great books before thine Eyes, where thou mayst be taught and instructed in the won∣ders of Heaven and of thy Salvation. Often have I cast my Eyes upon Nature, upon Heaven, Earth, the Mountains, Rivers, Fields, and Forests: oft have I carried my Eyes to the Planets and to the Stars. But to my confusion, I avow, these Contemplations were barren, done negligently without Application and Re∣flexion. Do that therefore now, O my Soul, which thou hast never done yet: view the Heavens and admire their Greatness and vast Extension; Acknowledge the Greatness of the Maker, his Strength, his Wisdom, his Power: See how he has on purpose painted himself in all places, and left his foot-steps wheresoever he hath past. Look upon the Sun, which pours forth so much fire, which men call the Light of the World: This is the Image of Thy God, who is Light himself: In thee is the Well of Life, and in thy Light shall we see Light. That innumerable multitude of fires that burn in the Firmament, is the Emblem of those glo∣rious Souls, which shine in the highest Heaven of the

blessed. The rapidity of those vast and prodigious Machines, which roul over thy head, ought to make thee think of that robust Art which gives them their swing and impresses upon 'em their Motions. The equality and justness of those Motions, as regular as swift, preaches to thee the Wisdom and Evenness of God's Actions, who does nothing but what is just and reasonable. The magnificence of those visible Heavens may without much ado conduct thy Meditation to the thought of another life, and give thee some foretaste and conception of the Glory God prepares for thee in Paradice. Those visible heavens so Splendid, so Beautiful, are but the threshold of that Palace. where God makes ready an abode for thee. Oh my Soul how Rich and Glorious must that house be, whose very Avenues and Entries are so fine and pompous; If from the heavens thou descendest into the Air, which is the region of Storms and Tempests, of Rains and Dews; in the latter thou wilt see the Emblems of God's Favour, and in the former, the Messengers of his Ven∣gance, and the Instruments of his Fury. The one will lead thee to the Consideration of his Justice, and the other to the Consideration of his Mercy. If thou descendest to the Earth, thou wilt discover almost every where around thee an incredible multitude of sundry Objects, that will instruct thee divers ways: Some as well as the Heavens will speak to thee of God's Wisdom and Power; Others will tell thee of thy own Weakness, and Vanity of Death, and the Necessity of dying, of the Inconstancy of humane things, and will give thee an hundred other Lessons. But all this is nothing to compare with the Knowledge, to be had from the reading of that other book, which God hath dictated to his Prophets and Apostles. 'Tis there thou mayest see the Abysses of the Divine Wisdom, the infinity of his Love, and the depths of his Mercy. Without engaging thy self very deep in these Abysses,

what Fruit canst thou not reap from the Death of my Saviour and the Contemplation of his Cross? thou wilt learn there how thou art to love, for that is the School of Love: thou wilt view thy Divine Saviour eaten up with the zeal of God's House, burnt with the Flames of Charity. He so loved the World that he gave himself up to Death for the World; and that to a shameful, cruel, and tormenting death, even that of the Cross. He expos'd himself to all the arrows of God's Wrath; he suckt the venom, and underwent the weight of his Indignation, and for whom? for his Enemies. 'Tis thus, O my Soul, thou must Love: This is but a very small part of the things thou mayst learn in that heavenly Book.

Prayer.

BƲT, O Lord, I read in vain, I meditate without success. O my Sun, infuse thy Rayes into my Heart; open mine Eyes, that I may see the wond'rous things of thy Law. Make thy Word to be in me like a two edged Sword, piercing even to the dividing of my Soul, my Joynts and Marrow. Thy Word is truth, sanctifie me by thy Truth. Let my Heart burn within me, when thou speak∣est, and declarest to me the Scriptures. Let me receive thy word with a thirsty Soul, and let it become unto me a Spring of living Wa∣ters bubling up to Eternal Life, that I may be conducted by the Rivers of thy Grace to the Ocean of Glory.