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. XV.

Of extraordinary Meditation.

§. Sect. 1 What extra∣ordinary me∣ditation is, and the subiect of it.

ANd thus much of meditation in generall: The which, how∣soeuer it doth not easily admit of any formall distribution according to the strict rules of art, yet it may, like prayer, be distinguished into two kinds. For as prayers are either extraordinary and at large, the which are continually to bee made, and at any time whatsoeuer, when any fit occasion or opportunity is offered either of petition, or thankesgiuing, the which we call Eiacula∣tions; or else ordinary and at set times, when as with due preparation wee purposely compose our selues to performe this duty in a solemne maner: So our meditations may be distinguished into such as are extraordinary and at large; or else ordinary and at set times, when as with due delibera∣tion and preparation, setting all other things apart, we settle our selues to spend some time in this religious exercise. The former sort of meditations are sudden, and continually in vse, when any occasion or opportunity is offered and obserued, by outward obiects presented to our senses, especi∣ally the sight and hearing, or by some inward conceit in our imagination or discourse of our minds, whereof we may make some spirituall vse, and raise vp our minds from the earth towards heauen, in some holy medita∣tion. The which may be done at all times, and in all imployments, as in the workes of our callings, or in our honest recreations, when wee are in

company, or solitary and by our selues. But especially the large booke of the creatures affordeth vnto vs most plentifull matter of this kind of me∣ditation, when either they put vs in mind of their and our Creator, or of some of his attributes shining cleerly in them. In the former respect, Da∣uid saith, that the heauens declare the glory of God, and the firmament sheweth his handy worke, that is, offer vnto vs fit occasion of glorifying God, when as we see their excellency and order, and of admiring and magnifying his wisedome and power, who was able of nothing to make so goodly a frame and excellent workmanship. And in regard of the latter, hee telleth vs in another place, that they did occasionally, as good Schoole-masters, teach him another lesson, namely, to see and admire the infinite loue and vnde∣serued goodnesse of God towards mankind. When I consider (saith he) the heauens, the worke of thy fingers, the Moone and the starres which thou hast or∣dained; What is man that thou art mindfull of him, and the sonne of man that thou visitest him? And thus Salomon sendeth the sluggard to the Ant, to learne of her diligence; and Esay a refractory people, to the Oxe and Asse to learne duty and obedience; and Ieremy the negligent and secure Iewes, to the Storke, Turtle, Crane and Swallow, to learne of them to ob∣serue Gods appoynted times, that they might not let his iudgments passe vnregarded, but seasonably turne vnto him by true repentance. And our Sauiour Christ sendeth such as vex themselues with distrustfull and cark∣ing cares, to the Fowles of the ayre, and to the Lillies of the field, which without their care onely by Gods blessing and good prouidence liue, grow and flourish. And thus he himselfe, from the water of Iacobs well, ta∣keth occasion to thinke and discourse of the Water of Life; and from the meat that perisheth, and the Manna in the Wildernesse, to meditate and speake of the Bread of Life which came downe from heauen. And after the same manner may we take occasion of some holy meditation by the view and consideration of any action or occurrent, especially where wee may in a liuely manner behold the administration of Gods mercies or iudgements, in rewards or punishments, or when we seriously behold any of Gods creatures. As when vve see the beauty of the heauens, and the brightnesse of the Sunne, vvee may take occasion thereby to thinke of his infinite glory, beauty and brightnesse that made them; vvhen vvee be∣hold their goodly and constant order, to thinke of his immutability. So their durablenesse may put vs in mind of his eternity, their vast greatnesse, of his immensity. The earths barrennesse, of our fall and sinne; her fruit∣fulnesse, of Gods blessing renevved in Christ, and hovv vvee ought to an∣svvere this mercy, in bringing forth the fruits of obedience, lest being of∣ten vvatered and remaining fruitlesse, vvee bee the second time accursed. Neither hath the Lord created his mighty host of innumerable creatures, adorned them vvith such beauty, distinguished them in such varieties, fur∣nished them vvith such excellent properties, that vve should onely haue a sensuall vse of them, vvherein the brutish creatures may exceed vs, but that vve should take occasion by them, to glorifie him in his excellent vvork∣manship, and learne something from them for our better instruction, that vve may imitate them in that vvhich is good, or shunne and auoyd that vvhich is euill in them. Which vvho so neglect, depriue themselues, in

their vse, of the best part, vvhereby they might receiue as much profit for their soules, as they doe for their bodies in that vse vvhich is common and ordinary. And thus vve are to furnish our selues vvith fit matter for these extraordinary and sudden meditations. But here (as our learned Artist hath well obserued) some cautions are to be vsed: as first, that there bee some similitude betweene the matter, and the meditation which is raised from it; that it may not be strained and far-fetched, but kindly and fami∣liar. For want of which resemblance, our meditations will prooue loose and wandring, and leaue behind them no impression: whereas similitude and likenesse in the matter to the meditation, will recall the one to our remembrance, as oft as we see or obserue the other. Secondly, wee must auoyd such matter of meditation as God hath expressely forbidden, as namely, Images, to put vs in mind of him, or any essentiall part of his wor∣ship; seeing they leade vs vnto idolatry, will-worship and superstition, and teach vs nothing but vanity and lyes, namely, to conceiue of him as visible and corporall, who is incorporeall and inuisible; and as circum∣scriptible and finite, who is immense and infinite. Thirdly, seeing God hath giuen vs such plentifull variety of matter in this kind, wee must not dwell too long vpon, or follow too much one thing in our meditations, which will cause satiety & wearines, but take our liberty of choyce in this great plenty, prouided that this liberty turne not to licentiousnesse, and giue occasion to our minds of idle rouing and wandring from one thing to another, without serious thinking of any thing, that wee may fit it for some good vse. And finally, these meditations must not bee long and tedi∣ous, which is not agreeable to their nature, nor will conueniently suit with our company and occasions, but rather distract vs from our businesse, and duties of our callings, which ordinarily we must tend; but they must, like eiaculations in prayer, be short, as they are sudden, vnlesse time, leisure and solitude affoord vs more liberty.

§. Sect. 2 What ordina∣ry meditation is, and the sub∣iect of it.

The other kind of meditation which is ordinary, set, solemne and deli∣berate, is, when as purposely setting apart all other businesse, and seque∣string our selues from all company, we doe bend our mind, with all studi∣ous intention, to discourse deliberately vpon some spirituall subiect or part of Gods Word, which we know in some measure, that by diligent in∣sisting, serious debating, and deepe musing vpon it, till wee haue brought it to some spirituall vse and good issue, we may apply it to our particular vse for the further inlightening of our vnderstandings, and the confirming of our iudgments, and also for the purging and sanctifying of our hearts and affections, the stirring vp of our zeale and deuotion, and the bettering and amending of our liues and conuersation; making choyce of such place, time, gesture, and other circumstances, as may best fit and further vs in this holy exercise. And this is that kind of meditation which is chiefly intended and commended vnto vs in the holy Scriptures, both by the precepts before quoted, and also by the examples of Gods Saints and seruants, as of Isaac, who is said, towards euening, to haue gone out into the fields to meditate, of which that Scripture speaketh in such a manner, as though it had been his daily exercise. So Dauid professeth, that Gods Law and Word was his daily meditation, as wee may see in the hundred

and nineteenth Psalme, wherein he not onely testifieth his doing of it, but also, as by an example, proueth it, seeing that Psalme is nothing else but an heauenly meditation, the subiect matter whereof is the holy Law of God. Euen as in many other Psalmes he meditateth vpon diuers other subiects. As who are to be esteemed truly happy, and heires of eternall blessednesse; the temporary prosperity of the wicked; the passion and sufferings of Christ; the benefits of God conferred vpon his vnworthy people, and many others: all which doe plainly proue, that which he pro∣fesseth, namely, that this meditation in Gods Law was his daily exer∣cise.

§. Sect. 3 The difficulty of this religi∣ous exercise.

Which examples that we may imitate, I will first consider the reasons which may moue vs, and remoue the impediments which might hinder and discourage vs from the vndertaking of this exercise, and then set downe the doctrine and practice of it in a forme of meditation, that so we may be instructed in the right vse of it; and haue a plaine example to leade vs as it were by the hand, and to inable vs to frame the like vpon o∣ther occasions. The reasons may be reduced to the same heads which I propounded in the generall consideration of this duty; all which doe specially and chiefly belong to this kind of meditation, as being aboue the other much more excellent, profitable and necessary. For if it bee a priuiledge of excellency to come into Gods sight, then much more for some good time to continue and conuerse with him; if wee may thinke our selues highly aduanced, if we may for the least moment be admitted into his presence, and suffered to salute him: then how much rather, when we may be permitted to haue free conference with him, and our soules in his presence? But as it is truly said of all things excellent, that they are al∣so hard and difficult; so may both these be truly verified of this exercise, then the which, as no other is more excellent, (prayer and contemplation excepted, which exceed in some degrees in the same kind) so there is none besides them of greater difficulty. First, in that our corrupt nature is not more auerse vnto any other duty; both because we take our whole delight in things that are connaturall and subiect to the senses, and our mindes are soone tired with meditating seriously vpon those things which are meerly intellectuall and abstracted from the senses; and also because our carnall hearts, which take their chiefe pleasure and contentment, in think∣ing vpon, and affecting worldly things, are ready to murmure and repine when they are restrained of their liberty, and kept hard to this spirituall taske; and to breake loose and fly out euery hand-while, that they may roue and wander after their wonted delights. Secondly, because in other spirituall exercises, as hearing the Word, reading and conferring with o∣thers, we haue but to deale with men (as we conceiue it) at least in respect of immediate actions, obiects and intercourse, which wee performe with greater alacrity, because the senses are exercised in them about outward things: But in this exercise of meditation wee are soone wearied (as the senses exercized about excelling obiects) both because the subiect matter about which we discourse in our minds, is spirituall and heauenly, and al∣so because vve cast vp our accounts, lay open our sinnes, search out our vvants and vveaknesses, seriously examine our hearts hovv vvee haue be∣haued

our selues in the doing or neglecting of our duty, and laying them naked before God without all hypocrisie, confessing our sins of which we finde our selues guilty, accusing our selues where wee are faulty, discouer∣ing our wants and weaknesses wherein we are defectiue; all which are not done before our equals, but before the glorious King of heauen and earth (as malefactors before their Iudge) whose might and Maiesty, soueraign∣ty and power of life and death may iustly ouer-awe vs. The which diffi∣culties notwithstanding must not so much discourage vs from this exer∣cise, as the excellency must incourage vs to vndertake it with so much the more strong resolution and earnest indeuour.

§. Sect. 4 The singular profit of ordi∣nary medi∣tation.

To which purpose let vs further consider, that as this kind of medita∣tion is aboue all other most excellent, so also it exceedeth in vse and pro∣fit. For it is the spirituall food of the soules, by which they liue and thriue in all sauing graces, and are strengthened vnto the performance of all Christian duties. It weaneth our soules from the world and worldly vani∣ties, and sequestreth and appropriateth them to religious vses. More espe∣cially, it inlighteneth our vnderstanding, and maketh vs in discoursing of spirituall things, to see them much more cleerly and perfectly; for as wee are wont to say of our bodily parts and members, Vse them and haue them, because their exercise is the meanes to continue their health, and increase their strength; so may it also be truly said of the inward faculties of the soule, the vnderstanding and discourse of reason, which if they bee vsed, grow more strong and vigorous; but if we accustome them to sloth and idlenesse, they will soone languish, and waxe faint and weake in their functions and operations. Now by this inlightening of the mind, wee come to a more cleere knowledge of God and Iesus Christ, whom to know is life eternall. By it we vnderstand more perfectly his Word and will, (in which respect meditation may be fitly called the hearts commen∣tary) and are thereby guided in the way of his Commandements. For if by meditation we bind them continually vpon our hearts, when wee goe, they shall leade vs, as the Wise man speaketh. By it also we attaine vnto the true knowledge of our selues, and of our owne hearts, which are so deceitfull, that they cannot otherwise be well discerned. For as our Sauiour hath taught vs, such as the thoughts are, such also is the heart; such as the streames are, such likewise is the fountaine from which they spring. And therefore euill thoughts doe argue an euill heart; euen as contrariwise, good thoughts, and holy meditations, doe shew that the heart is good al∣so. For howsoeuer our words and workes are liable to much hypocrisie, because in them we may often aime at worldly respects, and to approoue our selues vnto men, rather then vnto God; yet it is not so with our thoughts, which are onely knowne to God and our owne consciences, and not subiect to the view and censure of any other. By it wee come to the knowledge of our manifold corruptions, and the malignity of our natures, and to discerne the blindnesse and worldlinesse of our mindes, the peruersenesse of our willes, the security and hardnesse of our hearts, and innumerable other vices and corruptions which otherwise would bee vnknowne vnto our selues, euen as they are now vnknowne to others. Yea, by this disquisition we doe not onely finde out this noysome filth and

heapes of vncleannesse (as it were) in secret corners; but also are set aworke, to vrge out of our hearts and mindes, these wicked thoughts, and filthy lusts, which would otherwise, like pernicious humours in the body, lye lurking in them, and bee the causes of our soules sicknesse, and innumerable euils; and being emptied of these wicked thoughts and noysome lusts, wee are heereby mooued, and stirred vp to reple∣nish our mindes and hearts with heauenly cogitations and holy desires, and when wee haue admitted them, to hold them fast, that the other may not returne and recouer their possession. Moreouer, by this Medi∣tation our memories are exceedingly strengthened, and made faithfull Registers of good things. Our consciences are preserued pure, when as heereby wee are kept from falling into any knowne sinne, or if wee haue falne through infirmity, doe not lye in it, but purge away these spiritu∣all defilements by faith, applying vnto them the blood of Christ, and by rising out of sinne through vnfained repentance. Our iudgements like∣wise heereby are much improoued, quickned, and confirmed, whilest as one saith; It distinguisheth things confused, and collecteth them be∣ing scattered, searcheth out secrets, and seeketh after truth; examineth things probable, and findeth out such as are fained and coloured; dis∣poseth of things to bee done, and thinketh and considereth of that which wee haue done. Our wills likewise heereby are purged from their stub∣bornenesse and rebellion, and by conuersing with God, learne to frame and fashion themselues in obedience to his most iust and holy will, and to chuse and refuse good and euill, according to the direction of holy reason.

§. Sect. 5 That this Me¦ditation ef∣fectually wor¦keth vpon the heart and af∣fections for the sanctifying of them.

And as it thus powerfully worketh vpon the superiour faculties of our soules, so with much more efficacie vpon our hearts and affections. For it not onely purgeth our hearts from vncleane and noysome lusts, and re∣plenisheth them with holy and heauenly desires; but also mollifieth their hardnesse, and maketh them soft and tender; and as the waxe, when it li∣eth in cold places, groweth so hard and stiffe, that it will breake, rather then bow; but being laid in the Sunne, becommeth soft, ready to melt, and fit to take any impression; so when wee neglect this duty, our hearts being estranged from God, become hard and obdurate; but when by Me∣ditation we draw neere vnto him, the beames of his fauour shining vpon our hearts, doe make them soft and flexible, and so fit for any holy im∣pression which hee is pleased to make in them. And thus when our hearts are dead and dull, this holy exercise will quicken and reuiue them, and when they begin to bee drowzie, through carnall security, it awakeneth and rowzeth them vp, that they doe not lye snorting in the sleepe of sinne. It doth as much as any other Christian exercise, worke vpon our affecti∣ons, purging them from worldlinesse and sensuality, and sanctifying and fitting them for Gods seruice. It inflameth our loue towards God and all spirituall and heauenly things: for as in worldly matters of looking, commeth louing; so heere by meditating vpon these greater excellencies, and taking (as it were) a full view with the eyes of our minde, of their beauty and perfection, wee come to haue our hearts inflamed with their loue, and long after nothing more then their fruition. It kindleth also

our zeale and deuotion in Gods seruice, when as thereby we come to see, that it is the maine end of our comming into the world, that all other la∣bour is vtterly lost, and all our strength is spent in vaine, which is imploy∣ed in the pursuite of worldly vanities that profit not; and finally, that what∣soeuer paines we take in Gods seruice, is to good purpose, being richly re∣warded in this world and the World to come. It worketh in our hearts affiance in God, when as we consider of his truth in his promises, and all∣sufficiencie in performance; and a true and sonne-like feare of him, when as we thinke seriously of his infinite loue, his soueraignty, power, and glo∣rious Maiesty. It draweth vs on to performe sincere obedience, not onely passiue, in suffering what God inflicteth, when we consider that it procee∣deth from loue, and tendeth to our good, and the furthering of our sal∣uation; but also actiue: for who will not willingly serue such a Master, that duely meditateth on his goodnesse in himselfe, and bounty towards vs? Besides, by meditating vpon Gods Law, we are drawne on to keepe it, when as wee consider the excellencie of it, and the benefits and fruits of our obedience; and as euill thoughts are a strong inducement to bring vs to euill workes; so also it is in those that are good. For as the Apostle Iames seemeth to make it, the thoughts are the first seeds which are sug∣gested into our minds and hearts, the which being entertained with de∣light, doe cause (as it were) the first conception of our actions; and this is done, when the affections are tickled and allured with the things, that by the thoughts are propounded vnto them; which are as ready to im∣brace what the iudgement approoueth, as the hungry stomake such meate as is commended vnto it by the taste. And the affections moouing and in∣clining the will, doe nourish the conception, as the child in the wombe, till it come to perfect shape, whereupon consent follovving, it is brought to the birth, and produced into act, opportunity seruing as the Midvvife, the vvill, as Vice-roy to reason, hauing command ouer all the inferiour povvers and parts, and inioyning them to execute that vvhich the mind first suggested, the affections imbraced, and it selfe liketh and approo∣ueth. Finally, as it dravveth vs on to obedience, so it maketh vs constant in it; because it is not grounded vpon Booke-knovvledge, or that vvhich en∣tring by the eare, goeth not much further, but floteth in the braine, and neuer descendeth into the heart, the which faileth & vanisheth vpon many occasions; as the scorching heate of persecution, the tentations of the deuil, the sophisticall wiles of cunning heretikes, which ouerturning such a speculatiue knowledge (as it were) the foundation, doe bring all to ruine that is built vpon it; but it is settled vpon such a knowledge, as is wrought into the heart and affections by Meditation, which vvill not lose their hold of those good things and sweet comforts, of which they haue tasted and thorowly fed vpon, to the nourishing of the soule in all grace and goodnesse, and strengthening of it vnto all holy duties; although the knowledge of the braine, being too weake to withstand such opposites, doth vtterly faile, both in offensiue arguments, and defensiue answeres. In a Word, this Meditation is most profitable for all parts and pur∣poses. For as one saith, It purifieth the minde, that is, the first foun∣taine from which it springeth; it gouerneth the affections, it directeth the

actions, correcteth excesse, composeth our manners, orderly amendeth and graceth our liues, and finally, conferreth experimentall and feeling knovvledge, both of things diuine and humane.

§. Sect. 6 That the exer∣cise of Medita∣tion is very ne∣cessary.

Finally, this exercise of Meditation is no lesse necessary then profitable; for it is the food of our soules, or if you will, the stomake and naturall heate whereby it is disgested, which preserueth our spirituall life; without which we can no more continue in good liking and well-being, then our bodies without meate. For as they may liue for a good time in a weake estate and poore plight, if they cast vp their food soone after they haue eaten it, by vertue of some small reliques that remaine behind, but can neuer bee fat, healthy, and strong, if the meate bee not retained, concocted, and ap∣plied to the seuerall parts: so our soules may liue the spirituall life of grace, by hearing and reading the Word, though for want of Meditation, and thinking vpon it afterwards, they retaine little of their spirituall food, but cast vp all againe, sauing some reliques, which vpon occasions will come into their mindes; but they cannot be in good plight, and increase much in spirituall growth and strength, vnlesse they disgest what they heare and reade by Meditation, and make it truely their owne, by applying it to themselues. And as those beasts that haue that property of chewing the cud, are neuer in good health, but when they are either feeding or chew∣ing; so is it to be thought of vs, though we seeme to feed neuer so eagerly (seeing it may as well be a disease, as the goodnesse of our stomakes) if we take no care afterwards to ruminate and meditate vpon it. Neither hath it onely the necessity of food, but also of Physicke, for the preseruing and well ordering of our spirituall liues. And if we would but duly consider, how full our hearts and inward parts are of noysome lusts, and the corrupt and glutinous humours, of vice and sinne; how false and fickle, how slip∣pery and wandring, how soone weary of good things, and how ready and prone to all euill; we would easily conclude that it were more then neces∣sary, that besides our ordinary diet, we should sometimes vse this whole∣some Physicke, which is most effectuall to purge out all these corruptions, and to preuent and cure these spirituall diseases; and to set purposely some time apart for this holy exercise, that we may keepe our hearts in good or∣der, and auoyd the mischiefes which these corrupt humours of sinne will bring vpon our soules, if we suffer them to lye still lurking in vs, and take no care to be purged of them. Finally, this exercise of Meditation hath in it the necessity, not onely of sustentation, but also of defence; as it is a notable meanes to spie out the wiles and subtilties of our spirituall ene∣mies, to discouer their might, and our wants and weakenesses, and to fit vn∣to vs the spirituall armour, without which wee cannot stand in the day of battell; and consequently, the neglect thereof, a ready way to lay vs open to all danger, by denying one of our best helpes, and giuing opportunity to our enemies of all aduantages.

Notes

• 1. Thes. 5. 17.
• Psal. 19. 1. and 69. 34. and 89. 5.
• Psal. 8. 3, 4.
• Prou. 6. 6. Esa. 1. 1.
• Ier. 8. 7.
• Math. 6. 26, 28.
• Ioh. 4. 14.
• Ioh. 6. 27, 32.
• Heb. 6. 4, 5.
• Ier. 10. 8, 15. Zach. 10. 2. Habak. 2. 18.
• Gen. 24. 63.
• Psal. 1. and 15. Psal. 37. and 73. Psal. 22. Psal. 10. 5. and 106.
• Joh. 17. 3.
• Pro. 6. 22, 23.
• Mat. 12. 34, 35.
• Bernard. de consid. lib. 1.
• Iam. 1. 12, 13, 14
• Primum ipsum fontem suum, id est, mentem de qua oritur puri∣ficat considera∣tio, deinde regit affectus, dirigit actus, corrigit excessus, &c. Bern. de conside∣rat. lib. 1.