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. XVIII.

Of our entrance into Meditation by due preparation.

§. Sect. 1 That this pre∣paration is ne∣cessarie▪ and wherein it consisteth.

ANd so I come from the circumstances, to intreate of the ex∣ercise it selfe: In which I will consider, first, the ingresse and entrance into it; then the progresse, and manner of procee∣ding in it; and finally, the egresse and conclusion of it. The ingresse or entrance, consisteth in a due preparation, which the gloriousnesse and Maiesty of Gods presence, before whom this action is to bee performed, the important waight of the duty to bee done, the profit and necessity of doing it well, and our owne frailty and imbecillity, wants and weakenesse, auersenesse and great indisposition to this high and holy exercise, doe necessarily require. For if wee dare not, without due preparation, approch into the presence of an earthly king, to deale with him about such waighty businesse, as importeth vs no lesse then our whole estates, yea our liues themselues; how much lesse should wee presume to come into the presence of the Soueraigne Monarch of heauen and earth, about such important affaires as concerne our spirituall estates, and the euerlasting saluation of our soules, vnlesse before-hand wee be duely pre∣pared? And if we cannot hope to make any good musicke, vnlesse we first string our Instruments, and put them in good tune: so neither shall wee euer be able to make any harmonious melody in Gods hearing, vnlesse we duely prepare all our powers and parts, and put our minds and hearts, our wills and affections in good tune, and prouide spirituall Songs and diuine Ditties, as the subiect matter of our Musicke, about which we are to ex∣ercise our Art and skill. In which two points our preparation chiefly con∣sisteth; For either it is taken vp, in preparing and fitting our persons for this exercise; or in prouision of profitable matter, as the subiect of our Meditation. In the former respect, besides that generall preparation be∣fore spoken of, by renewing of our repentance, that we may not come pol∣luted with our sinnes into so holy a presence, nor touch such pure things with vnwashed hands, wee are with all care and diligence to prepare all and euery of our speciall faculties and parts both of soule and body. And first, we must come with prepared minds and vnderstandings, both in re∣spect of their illumination and intention. For before wee can meditate a∣right, our minds must be inlightened by Gods Word and holy Spirit, that we may vnderstand in some measure the matter on which we are to medi∣tate, with the causes, effects, properties, and circumstances of it, without which wee cannot at all performe it. Neither must this knowledge bee onely in speculation and theorie, but also a fruitfull sauing knowledge, which sanctifieth the heart, and worketh it and all other parts to an holy practice, without which, this exercise cannot be done profitably, and as it ought. In the intention of our mindes wee must not chiefly and princi∣pally propound vnto our selues our owne profit and benefit, but performe it in obedience to God, as a dutie which he requireth, and whereby we are made more fit to doe him seruice; aiming therein chiefly at the setting foorth of his glory. And then as subordinate heereunto, we may, and

ought to ayme at the inriching of our soules with all spirituall graces, the cheering and comforting of our hearts with diuine consolations, the in∣crease of our holinesse, and the strengthening of vs vnto all Christian du∣ties of a godly life.

§. Sect. 2 That we must chiefly prepare our hearts and affections.

Secondly, before we vndertake this holy exercise, we must prepare our hearts and affections, by laying aside all worldly cares and earthly desires, which if they bee retained, will interrupt and distract vs in our spirituall Meditations. And as Moses was to put off his shooes before he could be admitted to heare God speaking vnto him, or so much as to stand vpon that ground, which was sanctified by Gods presence; so must we cast off the worldlinesse of our wills and desires, before there can be any profita∣ble conference betweene him and vs. For there is such dissimilitude, yea contrariety betweene God and the world, spirituall and earthly things, that when we turne vs to speake vnto the one, wee turne away from the o∣ther; and when our minds and hearts are fixed vpon the cares of this life and transitory trifles, by reason of the great distance betweene them, they are quite deuided and distracted from those which are heauenly and spi∣rituall: so that it is more possible to mixe together gold and clay, oyle and water, then the gold of diuine Meditations, and the oyle of spirituall thoughts, with the clay of our earthly affaires, and water of worldly vani∣ties. The fountaine of our hearts must be cleere and well settled, the mud of earthly cares being sunke to the bottome, if wee would behold in them any diuine Contemplations; for if they be stirred and troubled, nothing will appeare through this muddy thickenesse. And as before wee can see the brightnesse of the Sunne, the clouds must be dispelled; so before our minds and hearts can be illuminated and cheered with any heauenly light, or the beames of Gods loue in our spirituall Meditations, the foggie va∣pours and mists which rise from the earth and sea of the world, must first be blowne away and scattered. Neuer (saith one) can heauenly contem∣plation ioyne with earthly commotion: neuer is the troubled minde pos∣sibly able to behold those diuine things, which without much difficulty it cannot see when it is most quiet. And therefore if wee will meditate with any fruit and profit, wee must not be more carefull to sequester our selues outwardly from company, then our hearts inwardly from worldly cares; nor (according to our Sauiours counsell) to shut our Closet dores, then to shut the doore of our hearts against earthly distractions, and to keepe a narrow watch ouer them, that none may enter at vnawares and distract vs in this holy exercise. Neither must we onely take care to exclude at this time such wicked thoughts, and such carking and carnall cares, as are al∣wayes vnlawfull, but euen those which are at other times honest and ne∣cessary, about our ordinary imployments and duties of our callings; yea, those likewise which are religious and spirituall, if they be vnseasonable, and nothing pertinent to the present purpose, nor any way suteable to the matter we haue in hand; seeing, though in respect of their matter, they be good and holy, yet they are cunningly thrust into our hearts and minds by the tempter, who can transforme himselfe into an Angell of light, in an ill manner, vnseasonably and vnprofitably, and to a worse end, namely, to distract our present Meditations, and that by thinking on two things

at once of a diuers nature, we should receiue benefit by neither, nor brings our thoughts vnto any good issue. In which regard, we are not vtterly to banish such things out of our hearts, but onely to shut them out for the time, and to let them stand at the doore, like suters, till we haue dispatched with those, vnto whom for the present we haue giuen hearing, lest rushing in vncalled, and speaking altogether after a tumultuous manner, nothing be dispatched through this disorder, whereas by seasonable admittance in due course, and conferring with one after another, all may be brought to good effect. Secondly, as we must clense our hearts from these incum∣brances, so we must decke and adorne them with the ornaments of vertue, that they may be fit to entertaine so high and holy a Ghest; but especially we must decke them with humility, in which he so chiefly delighteth, that he will not onely be content to conferre with vs for a little while, but will euen dwell and keepe residence with vs if wee be of an humble spirit. And therefore when we approch into Gods presence to performe this duty, let vs thinke and consider of his glorious greatnesse, and awfull Maiestie, and of our owne basenesse and vilenesse, weakenesse and vnworthinesse, saying in our soules with Abraham, Behold, I haue taken vpon mee to speake vnto the Lord, which am but dust and ashes. O let not the Lord be angry, and I will speake. And without this humility we cannot profitably performe this duty; for as one saith; None can contemplate the wisedome of God, who are wise in their owne conceits; because they are by so much distant from his light, by how much they come short of humility in themselues. For whilest the swelling of pride increaseth in their minds, it closeth the sight of contemplation, and thinking themselues inlightened aboue all others, they are depriued of the light of vertue. Finally, wee must prepare our hearts for Meditation, by sharpening our appetites, and whetting our sto∣mackes after this spirituall repast and food of our soules, by considering se∣riously of those arguments, by which formerly it hath beene commended vnto vs. For as it is a singular helpe to our bodily nourishment, when wee come to our meate with an hungry appetite, and that food doth vs but little good which wee feed vpon with lothing satiety: so also is it in the nourishment of our soules; for if wee receiue our food with a good sto∣macke, we shall the better feed vpon it, retaine and disgest it; whereas, if we come vnto it with a cloyed appetite, wee shall soone cast it vp againe, and neuer disgest nor conuert it to any spirituall nourishment. Lastly, there is some preparation also required in respect of our bodies; for as we must take heed that they bee not too much pampered with excessiue diet, seeing this fulnesse and fatnesse of body, causeth emptinesse and leane∣nesse in the soule, dulleth the minde, drowneth the spirits, and oppresseth the heart; so must we on the other side beware, that the body and minde bee not wearied, and the spirits spent with former studies and labours, so as they are wholly disabled, that they cannot, as fit instruments, performe any good seruice to the soule in this spirituall exercise, as being rather dis∣posed to rest and sleepe, then to take any profitable paines in this laborious imployment.

§. Sect. 3 Of the subiect matter of our Meditations.

And thus hauing prepared our persons; the next thing to bee done, is to prouide fit matter whereupon wee may meditate, without which, our

Meditations are alwayes vnprofitable, and oftentimes hurtfull and perni∣cious. In which respect, the greatest part of men doe pittifully faile; for though all are willing to meditate, the mind delighting in its owne mo∣tion, and in discoursing vpon those subiects which it most esteemeth, and vpon which the heart is wholly fixed; yet few make choice of such matter, as may be fit for their soules nourishment; but some meditate mischiefe in their hearts, thinking vpon the readiest meanes, how they may atchieue it with least danger; some how they may satisfie their carnall desires with worldly riches, pleasures and preferments, and raise themselues by other mens ruines; some meditate vpon naturall things with naturall mindes, neuer drawing them to spirituall vse; some on domesticall matters, how they may best contriue their businesse; or on ciuill affaires, and high points of state; yea, many men spend a great part of their Meditations, about matters meerely concerning other men, and nothing at all appertaining vnto them. Vpon which, and a thousand such like subiects, we may spend our spirits, weare out our bodies, and weary our minds, and yet bee neuer the holier in this life, nor happier in the life to come. But the matter of these Christian Meditations whereof we intreate, ought to be wholly spi¦rituall and diuine, either in respect of the things themselues, or at least, the vse which we are to make of them. And thus the whole Scriptures, and euery part and parcell of them may be the subiect matter of our Meditati∣ons, when wee seriously consider of the right and naturall sense and mea∣ning of them, and draw them vnto vse, either for instruction, admonition, reproofe, consolation, or the reformation and amendment of our sinfull liues. In which kind of Meditations, whoso exercise themselues, they are by the Psalmist pronounced blessed. But besides the text of holy Scrip∣tures, any point of the doctrine of diuinity contained in them, may be fit matter for vs to meditate on; of which, I will heere set downe some of the chiefe and principall, that those who are weake in knowledge, and yong beginners in this exercise, may be so sufficiently furnished, that they need not to neglect it for want of matter.

§. Sect. 4 That the Scrip∣tures them selues, and the things reuea∣led in them, are fit matter for Meditation: As the nature of God, his actions and decree.

And that we may proceed in some order, we may make the matter of our Meditations, either the Scriptures themselues, or else the things reuea∣led in them. The Scriptures themselues are a fit subiect for our Medita∣tion, by considering that they are the Word, not of man, but of God, and so to be heard and read, loued and obeyed of vs; that in this regard they are most excellent, and to be preferred aboue all other writings, most cer∣taine and infallible, most perfect and all-sufficient, most ancient and du∣rable, and finally, that they are plaine and easie, giuing light to the simple, most profitable and necessary to saluation, and therefore to bee read and studied of all men. The things reuealed in the Scriptures, are either those which respect faith, and are to be beleeued, or else manners, and are to bee practised. The things to be beleeued, are either those which concerne God or the Church. The former respect God himselfe, or his actions and workes. From God himselfe we may haue plentifull matter of diuine Me∣ditation, as first, that there is a God, and the vses that wee are to make of it; what this God is, and how he hath reuealed himselfe vnto vs in his es∣sence and persons, his attributes and names. Of which I haue spoken in

the beginning of this Treatise, and haue briefly described Gods nature and attributes, as his simplicity, infinitenesse, eternity, immutability, omni-presence, all-sufficiency, which being rightly vnderstood and remem∣bred, will affoord excellent matter of holy Meditations. The actions of God, are either his decree, or the execution of it. In the decree it selfe, we are principally to meditate vpon our election to saluation, the causes, and effects and properties of it, especially the infallibility and certainty; and how, and by what reasons and signes, being sure in it selfe, we may come to be assured, that our names particularly are written in the Booke of life. In the execution of the decree, which is either generall or speciall, we haue plentifull matter of Meditation. In respect of the generall execution, we may meditate first of the workes of creation, which were not made all at one instant, as they might as easily, if God had so pleased; but in sixe dayes; that by this orderly proceeding, we might the better be inabled to meditate vpon them. And heere we may meditate on the heauens, their glory and beauty, their greatnesse and durablenesse, their motions and constant order: How they are adorned with the glorious brightnesse of the Starres, Moone, and Sunne, be-spangling this vaulty roofe of Gods great building, euery one exceeding another in beauty and brauery. Thus wee may meditate vpon the diuers regions of the ayre, and the creatures con∣tained in them, the presaging Commets & fiery exhalations, the Meteors of the middle region, clouds and winds, thunder and lightning, raine, snow, haile, and frosts, whose hidden treasures and true causes none can pry into, but he that made them; the disagreeing elements ioyning in an excellent harmony, for the perfecting of all compound bodies. Neither doth the earth, and creatures therein contained, affoord vnto vs lesse mat∣ter of Meditation, as trees, plants, and flowers of excellent beauty, and al∣most infinite variety, growing from silly seeds in outward shew, not differ∣ing (many of them) one from another. The excellent workemanship of the brute creatures, the endlesse variety of their inward formes and outward shapes, their qualities and properties, their life, sense, and motions, with the exquisite organs and instruments, euery small particle hauing for these purposes their speciall and necessary vse. Their generation, whereby being corruptible in themselues, they become, after a sort, incorruptible in their kinds, after their death liuing in their posterity. Secondly, wee may medi∣tate vpon the prouidence of God, whereby he preserueth all things which he hath created, gouerning and directing them to those ends for which he hath made them, especially that mayne end of setting foorth his glory. And that he doth thus rule and dispose, not onely in a generall manner, of all things, but of euery particular, euen such as seeme to bee of least mo∣ment, and most casuall and contingent.

§. Sect. 5 Of the exe∣cution of the Decree in the creation and gouern∣ment.

Againe, the particular execution of Gods decree, in the creation and gouernment of Angels and men, affordeth vnto vs plentifull matter of Me∣ditation. As the felicity and glory of the blessed Spirits, the Image of God in them; their alacrity and cheerefulnesse; their speed and diligence in doing Gods will, and in ministring vnto the elect for their preseruation, and the furthering of their saluation. The fall and misery of the euill an∣gels, their malice towards God and his elect, and their policy and power

in seeking their destruction, by drawing them to sinne, which should double our diligence in arming our selues against all their tentations. So also we may haue abundant matter of meditation ministred vnto vs from that which is reuealed in the Scriptures concerning man. As his Creati∣on, whereby God made mans body of the dust of the earth; the Image of God in man consisting in wisedome, righteousnesse, and true holinesse; his felicity in the state of innocency, the immortality and excellency of his soule, the beauty, health and vigour of his body, his dominion ouer the creatures, the ioyes of Paradise. Likewise in our meditations we may consider, that man continued not in this blessed estate, but fell from it; and that the cause hereof was sinne. Where we take occasion generally to meditate of sinne, what it is, how horrible, grieuous, and contrary to Gods pure nature, and how much in this regard hee hateth and detesteth it: the fearefull properties of it, both in respect of the guilt and punishment; temporall, as all the calamities and miseries of this life, and our spirituall seruitude to Satan; and eternall, as the losse of heauenly happinesse, and euerlasting condemnation both of body and soule. More especially, wee may meditate on the fall of our first Parents, what it was, and wherein it consisted, the causes of it outward and inward, and the lamentable effects which followed vpon it. As Gods fearefull curse vpon themselues, and vp∣on the creatures for their sake, the defacing of his glorious Image in them, the sense of their nakednesse, and terrour of conscience accompa∣nying it, the losse of their dominion ouer the creatures, their thrusting out of Paradise, the visible place of Gods presence, their separation from him, and all other euils both of sinne and punishment. The wretchednesse of all mankind in the state of disobedience and vnbeliefe, by reason of that corruption which followed the fall; as the participation of Adams sinne, guilt and punishment. The propagation of their sinne and misery to all their posterity. Their originall sinne and corruption of nature, both in respect of their soules and bodies. The ignorance and vanity of our mindes, the errour of our iudgements, the wickednesse and worldlinesse of all our imaginations; the impurity, stupidity and horrour of our con∣sciences; the losse of our freedome of will in chusing that which is good; their auersenesse and rebellion against the will of God, and pronenesse to all euill; the blockishnesse of our memories to receiue into their kee∣ping any good motions, and their slippery feeblenesse to retaine them; the infidelity, security and hardnesse of our hearts; the corruption and dis∣order of our affections and passions; the pollution of our bodies, their feeblenesse and lumpish heauinesse vnto any good action. From which root of originall corruption haue sprung all kinds of actuall transgressi∣ons, we being made thereby vtterly vnable so much as to thinke a good thought, or to will that which is good. Whereof it commeth to passe, that our best actions in this state of corruption and vnbeliefe, are no better then sinne, how glorious soeuer they seeme to the world. And heere wee may meditate of the seuerall kinds of actuall sinnes; those that are inter∣nall, as wicked thoughts, errours in iudgement, forgetfulnesse in our me∣mories, vncleane and carnall lusts: and those which are externall, secret or manifest, raigning or not raigning, of omission or commission, in our

words or deeds, which we haue committed as principals or accessaries. Sinnes of ignorance, or of knowledge, of infirmity and frailty, or of con∣tumacy and rebellion, which wee haue wilfully and presumptuously com∣mitted against God. The like matter of meditation the punishment of our sinnes doth minister vnto vs: As namely, that by our sinnes wee haue made our selues subiect to the fearfull wrath of God, the curse of the Law, all the plagues and punishments of this life: As all external miseries which are innumerable; respecting our estate, as pouerty, penury, losses and cros∣ses; or our bodies, as heat, cold, hunger, thirst, sicknesses and diseases, shortnesse and vncertainty of life and death it selfe. So also the internall miseries of the soule, as terrours of conscience, and griefes of minde; or contrariwise, to be giuen vp of God to our security and hardnesse of hart, infidelity, finall impenitency and to a reprobate mind. And finally, the eternall and euerlasting punishments of body and soule in their separa∣tion from God, and the vnspeakable torments of hell fire. And finally, we may meditate of the remedilesnesse of this our miserable condition, in respect of any created helpe of men. Angels, or any creature, as the top and consummation of all our misery, seeing the infinite Iustice of God being offended by our sinnes, would not admit of any finite satisfaction. The which kind of meditations vpon sinne and punishment, serue not on∣ly to humble vs before God, by bringing vs vnto a true sense of our sinne and misery, to make vs to deny our selues in the worke of our Redemp∣tion, and to fly vnto Christ, but also cause vs to admire and praise Gods mercy and goodnesse, patience and long-suffering, who hath so long borne with vs in the state of infidelity, and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued; yea, to inflame our hearts with most feruent loue towards God, and his Christ, and holy Spirit, who seeing vs in this wretched plight, loaded and defiled with the filth of sinne, and guilty and liable to all punishments and miseries, did pitty vs in this miserable estate, and when there was no other meanes of saluation and deliuerance from all these euils, wrought our freedome and redemption by the death and obedience of the Lord of life.

§. Sect. 6 Of the great worke of Re∣demption by our Sauiour Christ.

The which great worke of our Redemption by Christ, doth aboue all other parts of Diuinity, minister vnto vs most plentifull and fit matter for our meditations, as seruing notably to worke in our hearts a true hatred of sinne, to inflame them with Gods loue, to worke them to his feare, to kindle in them the zeale of his glory, to confirme our faith, strengthen our affiance and hope, renew our repentance, and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life, that by walking before him in holinesse and righteousnesse, we may glorifie him who hath redee∣med and made vs his owne at so high a price. Now the poynts which heere affoord vnto vs matter of meditation, are manifold. As first, that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs; seeing in his Decree of Election he hath ordained the meanes, as well as the end, and that none but Christ could saue vs, who is the foun∣dation of our Election. In Christ wee may meditate both vpon his per∣son and offices. And in his person, consider both his natures and states, both of humiliation and exaltation. Heere wee haue plentifull and profi∣table

matter of meditation concerning the Incarnation of Christ, his Conception by the holy Ghost in the wombe of the blessed Virgin, the framing and sanctifying of his humane nature, the assuming and vniting of it to the Diuine nature, by a substantiall vnion, without confusion, se∣paration, or alteration of either nature in their properties. His Birth and Circumcision; and that this Christ, borne of the Virgin Mary, is the true Messias. So likewise we may meditate on his Office of Mediatorship; as that he is the alone Mediator betweene God and man. How he was called to his office, and the testimonies of it; of his Baptisme, fasting in the Wildernesse, and Diuine vnction with the Spirit aboue measure. Of the eternity of his Office, and parts of it, being anoynted of God to bee our Prophet, Priest, and King. Of his Propheticall Office, whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will, and inwardly inlighteneth our minds to conceiue it, by his grace and ho∣ly Spirit; and of the confirmation of this doctrine by miracles. Of his Priestly Office, and of his All-sufficient satisfaction for our sinnes. Of his perfect obedience, both actiue, whereby he hath fulfilled the Law for vs; and passiue, whereby he hath suffered all those punishments which were due vnto vs for our sinnes. And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof; as his tentations in the Wildernesse by the diuell, the manifold miseries which hee indu∣red, as pouerty, hunger, wearinesse, contempt, disgraces, scoffes and bit∣ter taunts, reproches, slanders, reuilings, and such like, which he suffered in the whole course of his life; and those his passions and sufferings a little before his death; as his internall and bitter agony in the Garden, where his wrastling with Gods wrath, and the burthen of his Fathers heauie dis∣pleasure for our sinnes, which he had taken vpon him, forced out of his most blessed Body a bloody sweat. And his externall sufferings, as his be∣traying by his owne Apostle, his apprehension by his cruell enemies, who haled him before the Iudgement seat as a malefactour, who was the Lord our righteousnesse; falsly accused him, who had committed no sinne, and in whose mouth there was no guile, vniustly condemned him, who was iust and innocent, mocked and scorned him, blindfolded and buffeted him, reuiled and spit vpon him, clothed him with purple, and crowned him with thornes, whipped and tormented him, crucified and killed him. And here we may meditate of this kind of death, which was most bitter and painfull, ignominious and shamefull, accursed and vncomfortable, seeing he suffered not only a bodily death, but the wrath of God, which is the death of the soule, and was vtterly emptyed (as the Apostle speaketh) of all diuine comfort, and was as a man forlorne and forsaken of God in his owne sense and apprehension, which made him to cry out vpon the Crosse, My God, my God, why hast thou forsaken me? Thus also wee haue matter of meditation from those things which followed his death; as from his triumph vpon the Crosse ouer the wrath of God, the curse of the Law, Satan, death, hell, and all the enemies of our saluation, in re∣spect of the vertue of his merits. From his descension and buriall, where∣by he was held for a time vnder the arrest of death. From those things likewise which were done by him in his state of exaltation; as his Resur∣rection,

mansion vpon the earth for the space of forty dayes, teaching and instructing his Disciples in those things which appertained to his King∣dome. His Ascension, sitting at the right hand of God, and there making intercession for vs. And that which followeth of all these, as the generall effect and fruit of them all, the great worke of our Redemption. So haue we matter of meditation from Christs Kingly Office, by which, sitting at the right hand of his Father, in all glory, maiesty and power, hee raign∣eth ouer all the world, and more peculiarly, ouer his Church. And heere we may meditate vpon the parts of his Kingly Office, which are his spe∣ciall administration, and generall and last Iudgement. In the former, wee may consider the gouernment of his Church, and the abolition of the kingdome of darknesse. In that we may meditate on his calling and ga∣thering of it out of the world, and the consecration of it being gathered by his presence and protection, prouiding for it all necessaries, and preser∣uing it from all dangers: where we may take occasion to meditate vpon all Gods blessings and benefits, both temporall, spirituall and eternall, which he hath, and will bestow generally vpon his whole Church, and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs, both in our preseruation from euill, and fruition of good. The a∣bolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies, and especially that grand aduersary, Antichrist, the whore of Babylon.

§. Sect. 7 Of the exter∣nall meanes of executing Gods Decree of Election.

Moreouer, we may haue plentifull matter of meditation, from the ex∣ternall meanes of executing the Decree of our Election: As from the Couenant of grace made with vs in Christ, wherein the Lord hath pro∣mised that he will be our God, and wee shall be his people, the remission of our sinnes and saluation of our soules, grace and all good things in this life, and euerlasting happinesse in the life to come, vpon the alone con∣dition of faith, which being liuely and effectuall, bringeth forth the fruits of vnfained repentance. So also from the meanes whereby this Couenant is administred, namely, the ministery of the Word, and administration of the Sacraments, Baptisme, and the Lords Supper; both which affoord vn∣to vs plentifull matter of meditation. From the degrees likewise of the executing Gods Decree of Election and Reprobation. As the loue and free grace of God in Christ: and the degrees of the declaration of this loue both in this life, and afterwards. The first degree in this life is our effectuall calling, the parts whereof are, our election and separation from the world, Gods donation, giuing Christ vnto vs to be our Sauiour, and vs to Christ to be saued by him; and finally, our insition into Christ, and vnion with him. From the meanes of executing this our calling, which is the sauing hearing of the Word, the softening of our hard hearts, ma∣king them humble, contrite, penitent and sorrowfull for sinne, which are all preparatiues to our sound conuersion and regeneration, whereby wee who were dead in sinne, are quickened and reuiued by the Spirit of God, effectually applying vnto vs the vertue of Christs death and Resurrection. From the worke of grace thus begun in vs, we may haue much profitable matter of meditation. As of the illumination of our minds with sauing knowledge, of iustifying faith, with the causes, effects, degrees, properties

and signes of it, our iustification by faith in Christ, our reconciliation, and adoption; and manifold other priuiledges of the faithfull, of which I shall haue occasion to speak hereafter. The speciall fruits of faith respect∣ing our Iustification, as our entrance into grace by which wee stand, the loue of God shed abroad in our hearts, confidence, free accesse to the Throne of grace, peace of conscience, ioy in the holy Ghost, and an holy glorying in Gods benefits. The fruits of faith respecting our adoption, as the Spirit of adoption, hope, Christian liberty. So also we haue excellent matter of meditation from our sanctification, the causes, effects, degrees, properties, meanes and signes of it, and from the speciall parts of it, our mortification vnto sinne, and vinification to newnesse of life. From the imperfection of our sanctification, which is but begun in this life, and to be perfected in the life to come, and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs, blindnesse in our mindes, errour in our iudgments, impurity in our consciences, forgetfulnesse in our me∣mories, rebellion in our willes, security, impenitency, infidelity and hard∣nesse in our hearts, corruption and disorder in our affections, and by rea∣son of all these many sinnes breaking out into our actions. And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone, and wherewith wee are most often ouertaken; and of the meanes whereby we may mortifie and subdue them, that they may no longer beare this sway in vs as in former times. So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions: of the internall holinesse of our natures, and the change that is wrought in vs by repentance from euill to good, from corruption to grace, the which is to be obserued in all our inward faculties; as the holi∣nesse of our minds and vnderstandings in their spirituall illumination, whereby they become wise and prudent in the things appertaining to God and our saluation; the purging of our consciences from dead works, and their naturall impurity; the sanctity of our memories, whereby they become faithfull Registers of good things; the freedome of our willes in chusing good, and refusing of euill; the suppling, softening, and sanctify∣ing of our hearts; the rectifying, right ordering, purging and and renew∣ing of our affections; as loue, hatred, confidence, hope, feare, despaire, ioy, sorrow, anger, zeale, and the rest. The sanctity of our bodies and outward actions, appearing in our new obedience and good workes. The integri∣ty, sincerity, alacrity and constancy of them; the parts of this obedience, which are, the denying of our selues, and the profession of Christ. How we are to deny our selues, namely, by resigning vp our selues wholly vnto God, to be not onely his seruants, but also his souldiers in the Christian warfare; where we may take occasion to meditate of that due preparati∣on which is required to this warfare, and of the Christian armour, and of the conflict it selfe, consisting in the manifold tentations of our spirituall enemies, and our resistance, and of our standing and falling in it. How we are also to deny our selues in taking vp our crosse and following of Christ, bearing with patience whatsoeuer afflictions hee imposeth; and of the meanes whereby we may attaine vnto it. In respect of our profession of Christ, we are to meditate how we are to carry our selues towards Christ

himselfe, and how towards his members. How wee are to professe Christ at all times, by inuocation and calling vpon God in his name and media∣tion. And here we haue much profitable matter of meditation concer∣ning prayer, both in respect of the doctrine and vse of it, of which I haue before spoken, and the particular practice of it in the Lords Prayer, of which we may profitably meditate, proceeding from one petition to ano∣ther. The profession of Christ in time of danger, which is either the pro∣fession of the mouth by Christian apologie, or of the fact, by suffering persecution and martyrdome, of which we may meditate, and the meanes whereby we may be prepared and strengthened vnto them. The professi∣on of Christ respecting his members, is our edifying them, by instructi∣on, admonition, exhortation, consolation and good example, or our hel∣ping and relieuing them by the workes of mercy and almes-deedes, whereon we may profitably meditate, and of the motiues and meanes whereby we may be stirred vp and inabled to performe them. And final∣ly, our perseuerance in grace, and in all these Christian duties, euen to the very end of our liues, which is the consummation of all the rest, is neces∣sary to be thought vpon, our certainty of it, and by what meanes wee may come to this assurance. And thus wee must meditate on the degrees of Gods executing the Decree of our election in this life. In respect of the life to come, hee executeth it by our glorification, of which we may me∣ditate, as it is begun or perfected. It is begun at the death of the Elect, whereby their soules being separated from their bodies, are receiued into the ioyes of heauen. The which our death is an excellent subiect of me∣ditation; as of the nature of it to the elect, the certainty of it, and vn∣certainty of the time, of our preparation to it, and meanes whereby we may be armed against the feare of it.

§. Sect. 8 Of the meanes of executing the Decree of reprobation.

Contrariwise, there is much matter of meditation afforded from the proper meanes of Gods executing the Decree of reprobation in the wic∣ked; as both from the foundation of it, the fall of Adam, and the hatred and wrath of God following vpon it, and also from the degrees of exe∣cuting this Decree in the wicked and vnfaithfull, which are proper to those which are either called or not called, or common to them both. The former are either hypocrites, or openly prophane. The degrees proper to these are an vneffectuall calling, and their relapse from it into their for∣mer wickednesse. Here we may meditate of the degrees of this calling, which are inward illumination of the minde in the knowledge of the truth, worldly and carnall penitence, and sorrow arising from terrour and feare, or sense and feeling of punishment; temporary faith, taste of heauenly gifts, and externall reformation of life. Where wee may consi∣der how farre a reprobate may goe in Christianity, and what reall and substantiall differences we can obserue betweene those shewes of graces which are in them, and the truth of them in our selues, that wee may be the better assured of our sincerity and vprightnesse before God. The de∣grees of relapse in those which are thus vneffectually called, are, first, that they are deceiued with sin, and the fraud of their owne deceitfull hearts, from whence their hearts become hardened, and from thence stubbornly peruerse, and so through incredulity not assenting to the truth of Gods

Word, they breake out to open prophanenesse, which is in the end ac∣companied with despaire and finall Apostacie. Vpon all which wee may meditate, that wee may make our owne calling and election sure, by withstanding the first degrees of Apostacie, watching ouer our selues (as the Apostle warneth vs) that we be not hardned and drawne away by the deceitfulnesse of sinne, that there be not found in vs an euill heart of vnbe∣liefe, in departing from the liuing God. The degrees of executing this De∣cree in those which are not called, who for the most part are ignorantly su∣perstitious, Idolaters, Pagans, and Atheists, are the holding and detayning of the truth in iniustice, naturall ignorance and vanity of mind, hardnesse of heart, a reprobate minde, and committing of sinne with greedinesse: And the degrees common to both, are their pollution with all sinne and wickednesse in their liues, and their entrance into condemnation at their death, when as their soules being separated from their bodies, are cast in the torments of hell, and pursued with the wrath of God. On all which we may meditate, that we may take occasion to magnifie Gods Iustice to∣wards them in their deserued punishments; and his free grace and vnde∣serued loue towards vs, who being in the same masse and lumpe of corrup∣tion, are separated from them, and made vessels of honour, that Gods grace and mercy might be magnified in our saluation.

§. Sect. 9 Of the eternall execution of Gods Decree at the end of the world, &c.

Of the eternall execution of Gods Decree, wee may likewise meditate, which shall be at the end of the world, and is either generall, respecting the whole world, as the destruction of it with flaming fire, which conside∣ration the Apostle Peter maketh a strong motiue vnto godlinesse; that we may be found of God in peace, without spot, and blamelesse; and the renoua∣tion and perpetuall conseruation of it; or else the speciall execution of it in the inhabitants of the world, which shall be at the generall Iudgement, and the eternall retribution which followeth it. And heere we may profit∣ably meditate on this Day of Iudgement, when Christ shall come in glo∣ry, to iudge both the quicke and the dead, and of the signes of his com∣ming; of the resurrection of the dead, and change of the liuing; of the citation of all before Christs Iudgement seate; and of the diuers sentence which he shall pronounce for the elect, and against the reprobate; and of the blessed estate of the one, and the cursed and miserable condition of the other; of the eternall retribution which shall then bee of rewards to the faithfull, in the full fruition of eternall life and blessednesse, heauenly ioy and perfect glory; of all the parts whereof I haue spoken in another place; and of the retribution of punishment to the wicked in hell torments, both in their soules and bodies. And these are the things whereupon wee may meditate, respecting the actions of God. Now concerning the things which we are to beleeue concerning the Church, there is all profitable matter of Meditation. As that there is a Church, called and gathered out of the rest of the world, as Gods owne peculiar people, to worship and serue him according to his will. That there is in this company an holy Communion of Saints, vnited vnto our Head Christ, by his Spirit and a liuely faith, and with one another, as members of the same body, with the bond of faith and loue. That this Church is Catholike, part whereof is Militant on earth, and part of it Triumphant in heauen. That the proper∣ties

of the Militant Church are to bee either inuisible, which consisteth onely of the elect, or visible, consisting partly of them, and partly of hy∣pocrites; that there are certaine infallible notes of the true visible Church, by which we may discerne it from all others, as the sound preaching of the Word, and the right administration of the Sacraments, in all the essen∣tiall parts of them, according to Christs holy institution; and finally, that there are also infallible notes of the true members, both of this and the in∣uisible Church of Christ, on which wee may profitably meditate, and by examination apply particularly vnto our selues, that we may know whe∣ther we be or no in this number. And these are the things to be beleeued, which we may chuse for the matter of our Meditation. The things which are to be done, are all contained in the Law of God or ten Commande∣ments, vpon which we may meditate seuerally, and on all and euery of the vertues and vices contained in any of them, but especially on those vertues in which we are most defectiue, and on those vices, vnto which our corrupt natures are most inclined; as also on the meanes and helpes whereby wee may be inabled to imbrace and practise the one, and shunne and auoyd the other; and on the signes, whereby wee may vpon due examination know whether or no we be indued with those vertues, and purged from those vices. Of all which, I haue spoken in the former part of this Treatise, vnto which I referre the Reader; or if hee desireth a more full and perfect dis∣course, vnto that exact and learned abstract of the duties commanded, and sinnes forbidden in the Law of God, written by my right reuerend and deare Brother, to whose labours I acknowledge my selfe most beholding for all the former heads of diuinity, which I haue set downe, as the matter about which our Meditations may be profitably exercised.

§. Sect. 10 Rules direct∣ing vs in the choice of the fittest matter for our Medi∣tations.

And thus haue I shewed what great and aboundant matter there is fit for our Meditations; seeing any one of the former generall heads or points being thorowly discoursed on in our minds, and wrought vpon and ap∣plyed to our affections, according to that forme which I shall afterwards prescribe, is sufficient for one dayes exercise; and many of them will af∣foord plentifull matter for much longer time. And therefore, lest any should now bee as much troubled with plenty, as they were before with want, not knowing what theame or subiect to chuse out of such great va∣riety, and therefore being thus distracted in their thoughts, should let all alone; I will for the direction of such in their choice, propound these rules following. First, that wee ordinarily and most often make choice of such matter, as we finde to be most fit to stirre vp our deuotion, to strengthen our faith, to worke vpon our hearts and affections, to inflame our loue to∣wards God, and kindle our zeale, to confirme our affiance, increase our hope, feare of God, humility and patience, and finally, to inable vs with all cheerefulnesse to performe all the duties of a godly life. To which pur∣pose, wee must rarely chuse such matter as is meerely intellectuall, and fit rather for speculation then for vse and practice (though in truth, there bee few points of sound Diuinity, and scarce any of those before expressed, which being rightly handled in our Meditations, will not afford some fit matter, as well for the sanctifying of our hearts and affections, as for the inlightning of our mindes, and increasing of our knowledge) but such as

hath beene matter of fact, and brought to the vnderstanding by the ima∣gination, and to it by the ministery of the senses; which will more easily and kindly affoord matter of Meditation to the most simple, fit to worke vpon their hearts, to inflame their loue, stirre vp their deuotion, and ina∣ble them vnto all Christian duties, the which are the mayne ends of this exercise, and not the inlightning of the mind with curious speculations and fruitlesse knowledge. In which regard, when we finde the matter on which we meditate, vnfit for those vses, and rellish in it little sweetnesse of spirituall refreshing, or feele small warmth for the heating of our hearts with loue, zeale, and true deuotion, we need not to insist vpon it, but may passe to some other point, which is more effectuall to the atchieuing of these ends. Secondly, wee must make choyce of such matter as in our dis∣cretion we thinke, not only in it owne nature most excellent, and general∣ly most profitable and necessary, but also such as is fittest for our persons and present state, place, time, and other circumstances. For as those who are inuited to a great and bountifull feast, doe not feed on euery dish, nor alwayes on such as are most costly, and generally esteemed best, but (at least, if they keepe a good diet) make choyce of one or two amongst the rest, which they thinke fittest for their stomakes, and in respect of the pre∣sent state of their bodies, most likely to bring with delight to their taste, wholesome nourishment for the preseruing of their health and strength: so in that great plenty of prouision which I haue made to entertaine my ghests at this spirituall feast, they must not run ouer many things at once, nor alwayes preferre in their choyce, such points as in their owne nature exceed others; but picke out one, or some few which are most fit for their present state and condition, and most likely to yeeld vnto them the best nourishment for the strengthening and preseruing of their soules in their spirituall good liking, and better inabling them to all good duties. Lastly, seeing our soules as well as our bodies haue their satiety, by feeding often or much at the same time vpon the same dish, therefore hauing such great plenty set before vs, it shall bee our wisedome to take the benefit of this va∣riety, not feeding ouer often vpon the same dish, which made the Israelites loath Manna it selfe, though a heauenly food, nor too much of any thing at one time, which made their dainty Quailes, through satiety, to come out of their nostrils; but whetting on our appetite by change of diet euery meale; and euen at the same time helping the weakenesse of our stomakes with some little variety, when as we finde them glutted; let vs, when we are weary of meditating ouer-long on one point, insist no longer vpon it, but passe vnto another. Prouided alwayes, that wee doe not heerein giue place to fickle inconstancie, nor liberty to our rouing hearts, passing loosely from on•• thing to another, and not bringing any point to a good issue.

§. Sect. 11 That we must conclude our preparation vnto Medita∣tion with Prayer.

And thus hauing prepared both our persons and matter, the last thing required in our preparation, is, that we conclude it, and make entrance into our Meditation by effectuall prayer, for Gods direction and blessing vpon our intended exercise. For seeing of our selues wee are not able so much as to thinke a good thought, but all our grace and goodnesse com∣meth from God the Father of lights, from whom euery good and perfect gift

descendeth; therefore let vs not fondly presume vpon our owne strength, as though we were able to atchieue so waighty and difficult a businesse with∣out his ayde; but acknowledging our owne weakenesse and auersenesse to this holy duty, let vs craue the assistance of his holy Spirit, which only can inable vs vnto it. Besides, Prayer and Meditation being of like nature, and fruits of the same regenerating Spirit, are mutuall helpes one to ano∣ther, Meditation preparing matter for our Prayers, and bringing vnto them feruencie of zeale and heate of deuotion, and Prayer returning a∣gaine to our Meditations this borrowed seruour and vigour, when ascen∣ding into heauen, it hath fetched it from God. And as the naturall heate and moysture preserue one another, and both faile when one is defectiue, the one perishing for want of heate, and the other for want of nourish∣ment: Or as there is betweene the stomacke and heart, such intercourse, as preserueth them both in their well-being, the stomake preparing matter and nourishment, for preseruing in the heart the vitall spirits; and the heart returning these spirits againe to the stomacke, which giue it naturall heate and warmth, whereby it is fitted and inabled to make good con∣coction; so is it betweene Meditation and Prayer, which are mutuall hel∣pers one to another, and neither of both retaine long their vertue and vi∣gour, if either of them doe faile the other. But this Prayer which is to pre∣pare vs for Meditation, is rather to bee pithy and feruent, then long and in many words, seeing it is not the mayne duty which is heere intended, but onely a preparatiue making way vnto it, wherein acknowledging our owne debility and insufficiency, wee are to craue the assistance of Gods holy Spirit, in some such forme as this which followeth. O Lord, my God, who art infinitely good and gracious in thy selfe, and the chiefe Author of whatsoeuer goodnesse there is in me, both as thou mouest me thereunto by thy commandement, and enablest me vnto it by thy holy Spirit, I most humbly beseech thee to pardon my manifold and grieuous sinnes, where∣by I haue made my selfe vnworthy to approach into thy glorious and holy presence, and vnable to performe any dutie of thy seruice, and purge mee throughly from the guilt, punishment and corruption of them all, in the precious blood of Christ, that they may not be as a wall of separation be∣tweene thee and me, to hide thy face, and to stop the sweet influences of thy fauour from me. And seeing thou requirest this dutie which I am now about to performe, and hast inclined my heart to yeeld obedience, O thou, who art onely able to bring it to good effect, vouchsafe vnto me the graci∣ous assistance of thine holy Spirit, and thereby inable me to atchieue it in some such manner, as may be acceptable vnto thee, and profitable for mine owne saluation. Inlighten my darkened vnderstanding, that I may right∣ly conceiue of thy Truth; sharpen mine inuention, strengthen my memo∣ry, incline my auerse will to this holy duty, sanctifie, supple, and soften my hard and rebellious heart, and inlarge it with holy and heauenly desires, inflame it with the loue of thee and spirituall things, with feruent deuo∣tion, and with an ardent zeale of thy glory. Rectifie the disorder of my cor∣rupt affections and tumultuous passions; curbe and keepe in my wandring thoughts and rouing heart, and knit them fast vnto thee in the bonds of thy loue and feare, that they may not range after worldly vanities, and distract

me in this duty; but grant that they may be so wholly intent to this pre∣sent exercise, that I may bring it to some profitable and good issue: And so blesse me therein, that I may finde the fruit and benefit of it in mine owne soule, by hauing the point on which I am now to meditate, better cleered to my vnderstanding, for the increasing of sauing knowledge, more thorowly imprinted in my weake memory, that it may bee alwayes ready for vse, and more effectually wrought into my heart and affections, that I may heereby finde my corruptions more subdued and abated, the sauing graces of thy Spirit increased, and my whole man more and more inabled to performe vnto thee with cheerefulnesse and diligence all the duties of a godly life, to the glory of thine holy Name, and the com∣fort and saluation of mine owne soule, through Iesus Christ our Lord.

Amen.

Notes

• Nunquam com∣motioni contem∣platio iungitur, nec praeualet mens perturbata conspicere, ad quod vix tran∣quilla valet in∣hiare. Gregor. Moral. lib. 5.
• Esa. 57. 15.
• Gen. 18. 27.
• Contemplari Dei sapientiam non possunt, qui sibi videntur esse sa∣pientes, &c. Greg. in Moral. lib. 18.
• Psal. 1. 1, 2.
• Phil. 2. 8.
• Heb. 3. 12, 13.
• Rom. 1. 20, 21, &c.
• 2. Pet. 3. 11, 12, 13, 14.
• Christ. War∣fare 2. part.
• Iam. 1. 17.