A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XIIII.

Of Meditation, which is the second priuate meanes of a godly life, what it is, and the causes thereof, with the reasons which may mooue vs to this holy exercise.

§. Sect. 1 The reason why it is heere handled.

THe second priuate meanes whereby we are inabled vnto the duties of a godly life, is Meditation. For howsoeuer reading of the Word, and of other holy writings, doth goe before it in order of nature, because it inlighteneth the minde, and teacheth vs how to meditate, and also prepareth and mini∣streth vnto vs matter of Meditation, the which must be first knowne, be∣fore we can thinke and meditate vpon it, or make vse of it, by working it vpon our hearts, wills, and affections: yet seeing it is an action done by our selues alone, and the other is a duty, which may and ought to be per∣formed both by our selues, and others with vs; I will reserue the handling heereof, till I come to intreate of the res••▪ which are in this respect of like nature. Concerning Meditation, it is so much beaten vpon, and thorow∣ly handled already, both by more ancient Writers, and also moderne, who of later times haue spent much study and paines about it, and whose * 1.1 workes are extant, both in our owne and ••••her languages, that it might well haue saued me a labour, this Treatise now beginning to swell aboue the bounds and bankes, which in my 〈◊〉〈◊〉 intentions I had prefixed vnto it. Yea so exactly, sweetly, and sauourly is it handled, in a compleate Treatise purposely written of this Argu〈…〉〈…〉e, who in his kind leaueth all others farre behind him, be 〈…〉〈…〉 Physician for the soule, that he is able by his Art to ioy〈…〉〈…〉, eloquence with holi∣nesse, wit with spirituall wi〈…〉〈…〉 ••holesome Physicke, and euen purging Medicines as 〈…〉〈…〉s taste as banketting dishes; that I should haue beene 〈…〉〈…〉 quite discouraged to haue written (as it were an Iliads after 〈…〉〈…〉 any thing of this Argu∣ment, did not the necessity of perfecting ••hi•• ••reatise impose it vpon me, in which, being ••n essentiall member, It could not haue beene wanting without a maime. In which regard, rather then I would leaue the Reader in his studious course to a new disquisition, I haue made bold with this learned Authour, to borrow some materials for my building, of him who is so rich to lend, and to inrich my Cabinet with some of his Iewels, (though set out after an homely manner in mine owne foyles) seeing these spirituall treasures are of such a nature that community hindreth not pro∣priety, and he that lendeth, hath neuer the lesse.

§. Sect. 2 What Medita∣tion is, & how it differeth from other ex∣ercises of the mind.

But that we may proceed to our purpose; Meditation in a generall sig∣nification, is nothing else, but to thinke a•••• consider of any thing often and * 1.2 seriously. And as we heere more strictly ••••ke it, restraining it to a speciall subiect, Meditation is a religious exercise of a Christian, wherein he pur∣posely applyeth his minde to discourse diuersly vpon some diuine subiect, spirituall or heauenly, that heereby hee may glorifie God, and further his owne saluation, by improouing the light of his vnderstanding, increasing the sanctity of his heart and affections, and the better inabling him vnto

all duties of a godly life. The which description, in some sort both shevveth the nature of Meditation, and also distinguisheth it from other acts and exercises of the mind vvhich may seeme somevvhat like vnto it. For it dif∣fereth from cogitation, vvhich is but a simple act of the minde, thinking of its obiect slightly and ouerly, and so leauing it; whereas Meditation is more aduised and serious, and reflecteth its light vpon the heart, will and affection, to direct them in their choyce, both in chusing and imbra∣cing that which is good, and the refusing and abhorring of that which is euill. It differeth also from consideration, which is exercised in delibera∣ting about some thing doubtfull, true or false, good or euill, that discer∣ning it aright, we may know whether to take or leaue it: but Meditation is conuersant about things in some measure knowne in the vnderstanding, that by this further discourse of reason, they may not onely bee better knowne, but also that this knowledge may reflect vpon the will and affecti∣ons, and be made more effectuall for our vse in the well ordring of our liues. It differeth also from Prayer, in that howsoeuer both are the speech of the minde; yet in that, we speake to our owne soules, but in this, we speake directly to God himselfe. Notwithstanding, there is such affinity betweene them, that in the Scriptures they are both signified by the same word, and often taken the one for the other. For they haue both for the most part one subiect-matter, and both alike effectuall for the obtaining of all things needfull; seeing whether we confesse our sinnes vnto God, or acknowledge our wants, or craue supply in a Meditation directed to our owne soules, or in a prayer to him he alike heareth both, and is alike rea∣dy to satisfie our desires in 〈…〉〈…〉 soeuer they are presented vnto him. Neither doe wee conf〈…〉〈…〉 lay open our wants for his better information, to 〈…〉〈…〉e already, but that wee our selues may take notice 〈…〉〈…〉g to a more thorow sense and feeling of them, m〈…〉〈…〉amed with feruent desires to haue our sinnes pardone〈…〉〈…〉 wants supplied, which are no other then prayers in his estima〈…〉〈…〉 what forme soeuer they are expressed. Fi∣nally, howsoeuer in nature ••••ere is small difference betweene Meditation and Contemplation, yet as the Schooles define it, there is some in degree; Meditation being an exercise of a lower and meaner nature, within the reach of all Christians which will put out their hand vnto it; Contempla∣tion more high and heauenly, fit only for such as by long exercise haue at∣tained to much perfection: That, exercised about any spirituall obiect, not onely originally in the vnderstanding, but also imaginary, and brought vnto it by the Ministery of the senses, as the creation of the world, the death and passion of Christ, and such like; but this about things chiefly intellectuall, sublime, and heauenly; as the nature and attributes of God, the Trinity of persons in Vni•••• of essence, the ioyes of heauen, and o∣thers of like nature. Finally, it is an exercise, which of the most is per∣formed with much difficulty, because of their weakenesses and want of vse, being hindred in their spirituall flight, by hauing the waight of earthly cares and distractions (as it were) hanging at their heeles, and the wings of their soules somewhat besmeared with the lime of worldly vanities; but this, of great Proficients, who by much practice haue brought their Art

into an habit, and are able with ease, yea with much pleasure and delight, to soare (with the Eagle) an high pitch in their heauenly thoughts, and to spend heerein great part of their time, not stooping towards the earth, but when they are forced by naturall necessity; which being satisfied, and their bodies and mindes somewhat refreshed, they doe, as weary of the earth, raise vp their soules, and renew their wonted flight.

§. Sect. 3 Of the effici∣cient cause or person who is to meditate.

The efficient cause, or person who is to performe this exercise, is the Christian onely, and the man regenerate; for holy things must not bee * 1.3 touched with prophane hands, seeing they doe not sanctifie them, but are polluted with their vncleanenesse. Neither can they that are dead in sinne, doe the actions of the liuing, and are so farre from performing this holy duty in any acceptable manner, that they are not able so much as to thinke a good thought. Neither is it enough that we be once purged from their guilt and punishment in our iustification, by the death and bloodshed of Christ applyed by faith, or that we be freed from the corruption of sinne, in the first acts of our sanctification; but seeing wee doe daily renew our sinnes, and thereby defile our soules and bodies, we must daily clense them by renewing our repentance, and not presume to vndertake this holy worke, liuing and lying in our spirituall defilements, but we must wash our soules (as sometimes the Israelites their clothes) before we presume to ap∣proach vnto this mount of Meditation, wherein God hath promised to be seene; and to clense the Tables of our hearts with the teares of true contri∣tion, before we goe about to haue any holy impressions written in them. And seeing sinne, like a thicke cloud, doth dimme and dazle the eyes of our mindes, so as we cannot see holy and heauenly things, wee must first dispell them by vnfained repentance, before we can receiue any comfort of diuine and heauenly light. And being to entertaine our Bridegroome Christ, in his spirituall presence, into our hearts, (as it were) into our hou∣ses, and to solace our soules in a more heere communion and familiarity with him, we are first to purge them from all noysome defilements, which will make our company lothsome vnto him; and though wee cannot so sufficiently purifie them, that they may bee worthy to entertaine so pure and holy a ghest, yet at least, in a sincere affection let vs labour to doe the best we can, that it may not appeare to be a fault of negligence, but of our spirituall pouerty and impotency, which disableth vs to giue him any bet∣ter welcome. The formall cause of this exercise, is a serious cogitation, or intentiue deliberation; Neither is this worke of the Lord to be done neg∣ligently and slightly, letting the reines loose to our cogitations, that they may wander whither they list, but wee are to intend the whole powers of our mind vnto it, and to set them strictly to this holy taske, not suffering them to wander abroad whither they please, but to apply themselues to that which they haue vndertaken, vntill they haue brought their worke vnto some good perfection. The subiect-matter of our Meditation is something diuine, spirituall, and heauenly: vnto which our thoughts, for the time it lasteth, are to be restrained, and not suffered to wander after, or to intermingle with them any worldly things. The finall causes or ends of it, are the glory of God, and our owne saluation, both which are aduan∣ced, when as wee handle after an holy manner in our Meditations, some

such holy and spirituall matter, as may tend to the bettering of our iudge∣ments, and increase of our inward sanctity, by working in our hearts the loue and feare of God, zeale and deuotion in his seruice, an vtter hatred of sinne, and a sincere purpose to please him in all things, and to glorifie his Name, by performing more carefully and conscionably all the duties of a godly life.

§. Sect. 4 That Medita∣tion is an exer∣cise which be∣longeth to all Christians.

And thus we see generally what Christian Meditation is, and the cau∣ses of it; the which being a singular and effectuall meanes of working in our hearts a great increase of all sauing graces, and of strengthening vs to the duties of a godly life, is not to be appropriated vnto any one profes∣sion or sort of men (which were a dangerous Monopolie, tending to the inestimable preiudice of the Christian Common-wealth, when such a sin∣gular commodity as is profitable for all, is ingrossed into the hands of some few) but is to be laid out in common to all the faithfull, who are any way interessed in grace or godlinesse. Neither ought any sort or sexe to thinke that they are exempted from this exercise, vnlesse they thinke them∣selues so strong in grace, that all meanes of spirituall growth are needlesse, or so weake and impotent, that they hold them boot lesse; seeing such exemption is no prerogatiue, but a disfranchisement, at least, in part of their spirituall freedome, and a losse of a singular priuiledge, which the Lord, in that great Charter of his Couenant made in Christ, hath gran∣ted vnto them. For he hath not onely allowed all the faithfull to haue the Booke of his Law in their hands to reade it, or in their mouthes to talke of it, but with the finger of his Spirit hath written and ingrauen it in their * 1.4 hearts, that they may continually thinke and meditate vpon it: Yea, hee hath not onely left it vnto vs as a gracious liberty, which we may take and leaue at our pleasure, but hath strictly imposed it vpon all his people as a necessary duty. These words which I command thee this day, shall be in thine * 1.5 heart, and in thy soule, and thou sha•••• bind them for a signe vpon thine hand, and they shall bee as frontlets betweene thine eyes. Binde them continually vpon * 1.6 thine heart, and tye them about thy necke. So the Lord inioyneth Ioshua, though a Captaine and chiefe Magistrate, that hee should not suffer the * 1.7 Law of God to depart out of his mouth, but that hee should meditate therein day and night, that he might obserue to doe according to all that was written therein. And thus we are, as the Apostle exhorteth, to haue our conuersation in hea∣uen, * 1.8 which is chiefly done, when as we chiefly mind heauenly and spirituall things, and set our affections (as he speaketh elsewhere) on things aboue, and * 1.9 not on things vpon the earth. For where our chiefe life is, there our heart and soule should be: but we are dead to the world and flesh, and our life is hid with Christ in God; being then to appeare, when as Christ shall appeare in glory. Of which duty and Christian exercise, wee haue an example in holy Dauid, who in many places professeth, that hee meditated in Gods Law day * 1.10 and night, that is, had his thoughts fixed vpon holy things at all times, and vpon all good occasions: and that they were sweeter to his soule and spiri∣tuall * 1.11 taste, then honey to his mouth, and that hee esteemed them in his iudgement, and answerably affected them in his heart, aboue gold, yea much fine gold; which made him not to put it off, as a worke to be done * 1.12 at his best leasure, but rather then hee would want time to doe it; his eyes * 1.13

preuented the night watches, that he might meditate in Gods Word. And thus the blessed Virgin hauing heard the words of our Sauiour Christ, is said to haue pondred them in her heart; that is, by meditating vpon them in her * 1.14 mind, she had wrought them into her heart and affections.

§. Sect. 5 The first rea∣son taken from the excellency of this exercise.

Which examples, that wee may imitate, let vs consider the reasons which may perswade vs vnto it. The first whereof, is the excellency of this holy exercise, which aduanceth vs vnto high and heauenly priuiledges. For it increaseth our sweet communion with God, the chiefe Goodnesse, in whose fruition consisteth all our happinesse, and giueth vs admittance in∣to his presence, and liberty to talke and conferre with him, as with our friend, about all things which concerne his glory and our owne saluation. It exalteth our mindes and soules aboue the highest pitch of worldly things, and causeth vs, euen whilest we are vpon earth, to haue our conuer∣sation in heauen. It causeth vs, whilest we carry about with vs this body of flesh, to be heauenly minded, and partakers of the Diuine nature, whilst by this neere society and familiarity, it maketh vs like vnto God, with whom wee conuerse in holinesse and happinesse. It entreth vs into the first de grees of the heauenly ioyes, and as our state of mortality will beare, it imparteth vnto vs some first beginnings of the vision and fruition of God, and inableth vs (with Moses) to discerne, as we are capeable, some small glimpses of his glory. And as his face did shine, when hee had conuersed with God in his bodily presence; so our soules doe shine in purity, bright∣nesse, and glory, by comming neere vnto him, and entertaining with him this spirituall communion. And as the waxe, which is yellow in its owne nature, by lying long in the beames of the Sunne, changeth the colour, and attaineth vnto a Virgin-like whitenesse and purity; so wee, who with the Spouse in the Canticles, are browne and blacke through naturall in∣firmities, doe become more bright and beautifull, whilest conuersing with our Bridegroome Christ in this neere familiarity, the beames of his loue and fauour doe shine vpon vs.

§. Sect. 6 The second reason, taken from the pro∣fit of it.

The second reason, is the profit of Meditation, which is inestimable; seeing it is fit and vsefull to all purposes. For if we bind Gods will and Word * 1.15 continually vpon our heart, and tye it about our necks; when we goe, it shall leade vs; when we sleepe, it shall keepe vs; and when we are awake, it shall talke with vs. By the helpe of it, we make vse of all other helpes, it seruing to the soule, as the stomacke to the body, for the well disgesting of all spirituall nou∣rishment. In which respect, one holdeth it for no better then presumption, * 1.16 for any to take vpon them to teach any other Arts, vnlesse himselfe haue first learned, and made it his owne by intentiue Meditation. By it we come to the sight and sense of our corruptions, which lye lurking and hid∣den in vs, impossible to be purged and reformed, because they are not so much as discouered. By it we finde out our wants, that we may vse meanes whereby they may bee supplied; and discouer our weakenesses, that wee may labour to get more strength. By it we discouer the subtile stratagems of our spirituall enemies, that wee may auoyd them; and are fore-armed against their tentations, and strengthened to ouercome them. By it wee spie out the wiles of our owne deceitfull hearts, their shifts and cunning deuices, their windings and turnings, rouings and wandrings; and bring∣ing

them in subiection to the spirituall part, doe reduce them into some order. By it we banish vaine cogitations and lusts of the flesh, and cause our minds and hearts to be taken vp with such thoughts and desires as are holy and religious. It is the best preseruatiue against all sinne, and a most soueraigne antidote against carnall security, whilest it discouereth our spirituall danger, and mooueth vs to preuent it by timely repentance. It singularly improoueth our spirituall estate, by increasing sauing and fruit∣full knowledge, inward sanctity in our affections, and the outward pra∣ctice of it in our liues. It inricheth our soules with all spirituall and sauing * 1.17 graces, faith, hope, charity, affiance, and the true feare of God. It is the spur of our deuotion, the fuell of our zeale, and the common incentitiue to all vertue. It is the food of our soules, by which they are spiritually nourished, and euen the life of our life, as an Heathen could see by the light of nature. It weaneth our hearts and mindes from the world, and lifteth them vp to heauen. It maketh vs to walke with God as Enoch, and (like Elias his body in the fiery Chariot) it carryeth our soules into heauen. By it, in our solitarinesse, wee inioy God and our selues, and by conuersing with him, we are fitted and made profitable for all good com∣pany. In a word, as one saith, all spirituall profit and progresse in godli∣nesse, proceedeth from reading and meditation; for what wee know not, we learne by reading, and by meditation hold it when we haue it. And as it is the meanes of all grace and goodnesse in this life, so also it assureth vs of all glory and happinesse in the life to come. For, Blessed is the man who so delighteth in the Law of the Lord, that hee doth meditate in it day and night.

§. Sect. 7 The third rea∣son taken from the necessity of this exer∣cise.

The third and last reason is taken from the necessity of this holy exer∣cise, the neglect whereof depriueth vs of all the former benefits and priui∣ledges. For thereby we lose the comfort and ioy which wee haue in this sweet communion with God; we become insensible of our sinnes and spi∣rituall wants, and so grow carelesse in vsing those good meanes for the mortifying of the one, and supplying of the other. Wee take the ready way to continue in carnall security, and to liue in our sinnes without re∣pentance. We lye open to the tentations of our spirituall enemies, and easily fall into their secret ambushments at vnawares, by reason wee ne∣uer thinke of them, nor of the meanes whereby we may escape them. We are soone deceiued with our owne false hearts, when as wee neuer sound their deceits vnto the bottome, and giue Satan leaue to fill them with worldly and wicked thoughts, and with sensuall and carnall desires and lusts, when as he findeth them like empty houses, swept cleane, and clee∣red * 1.18 of all good meditations, and garnished with sloth, vanity & security, the chiefe ornaments wherein he delighteth. We lose piece-meale all our spirituall armour, and not repairing the breaches which haue been made by the enemies of our saluation, we lye open to their assaults, & are easily vanquished in the next incounter, whilest wee neuer thinke of any ap∣proching danger. We defraud our soules of a chiefe part of their food, whereby they should be nourished in all sauing grace, and strengthened vnto all Christian duties: we lose the heat and feruour of our zeale and de∣uotion, which being no naturall qualities residing in their proper ele∣ments,

coole and decline vvhen we withdraw from thē the fuell by which they are nourished. Wee lose the comfort of our heauenly freedome, when as we neuer haue our conuersation there, and suffer our hearts to lye groueling vpon the earth without any spirituall motions, which like the peyzes & plummets of a clock, do naturally descend & sinke downe, vnlesse they be often pulled vp with spirituall and heauenly meditations. Finally, we put out, or cloze vp the eyes of our soules, so as they cannot looke into our selues, nor into our spirituall estate, to see our miseries, that we may be humbled, nor the meanes of our freedome and deliuerance, that wee may be comforted; our pouerty and defects, nor Christs riches and full pay∣ment, our naturall defects, and spirituall abilities in him that strengthen∣eth vs, our gifts and graces, our wants and weaknesses; our sinnes com∣mitted, our duties neglected or performed, our dangers, and meanes to escape them; our way to happinesse, and what progresse wee haue made in it. And as we cannot, through this neglect of meditation, take notice of our selues, so are we thereby estranged from God, neither seeing nor obseruing his nature or attributes, his mercy to loue him, his iustice to feare him, his power and truth in his promises, that we may beleeue and trust in him; the administration both of his benefits conferred vpon those that loue and obey him, nor of his Iudgements and punishments, threa∣tened and inflicted vpon those who continue in their sinnes, that by this experience of others good and harmes, wee may become wise in chusing such a course as may gaine the one, and auoyd the other.

Notes

• * 1.1

  M^r. Rogers Practice of Christianity herein excel∣lently inlarged in the abridge∣ing. Art of Medita∣tion by D. Hall.
• * 1.2

  Meditari nil ali∣ud est, quàm multoties rem aliquam consi∣derare. Th. Aquin.
• * 1.3

  Hag. 2. 13.
• * 1.4

  Jer. 31. 34.
• * 1.5

  Deut 6. 6, 8. & 11. 18.
• * 1.6

  Pro. 6. 21.
• * 1.7

  Iosh. 1. 8.
• * 1.8

  Phil. 1. 20.
• * 1.9

  Col. 3. 2, 3.
• * 1.10

  Psal. 119. 15, 48, 72.
• * 1.11

  Psal. 119. 10.
• * 1.12

  Vers. 103.
• * 1.13

  Vers. 148.
• * 1.14

  Luk 2. 19.
• * 1.15

  Pro. 6. 22, 23.
• * 1.16

  Nulla ars doceri praesumitur, nisi intenta prius meditatione discatur. Greg. in pastor. lib. 1. c. 1.
• * 1.17

  Est animorum, ingeniorumque nostrorum natu∣rale quoddam pabulum, consi∣deratio, contem∣platioque natu∣rae: doctóque homini & eru∣dito, cogitare est viuere, Cicer. lib. 4. Acad. quaest. Omnis profectus ex lectione & meditatione procedit: quae enim nescimus, ex lectione dis∣cimus, medita∣tione conserua∣mus, Isidor. de summo bono. Psal. 1. 1, 2.
• * 1.18

  Mat. 12. 45.