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.

§. Sect. 2 That we must finde out a fit theame, and then discourse vpon it accor∣ding to the rules of rea∣son.

Now the right course of proceeding in our meditations in respect of our vnderstandings, is, first, that being assisted with iudgement, they doe by some disquisition and discourse, finde and picke out of the generall stocke, some fit and profitable theame, wherupon we may spend our paines and time allotted to this present exercise. And when they haue pitched vpon it, they are in the next place to distinguish and cleere it from all o∣ther things that are of like name, but of a different nature, or hold some similitude and agreement in the generall matter, but are diuers and di∣stinct in their speciall formes. The which distinction in our knowledge, or betweene things knowne, is the mother of cleere vnderstanding and sound iudgement, and inableth vs with much perspicuity to proceed in our discourse. And when we haue gone thus farre, wee must then imploy our vnderstanding to finde out some fit definition or description of the theame or matter whereon we meditate; about which wee need not to be curious, striuing to reach vnto the strict rules of art, but onely to make our conceit in some sort capable of it, and to bring the poynt in hand within the compasse and reach of our vnderstandings. Which when wee haue done, we must further amplifie and inlarge our matter, that yet our minds may more cleerly and distinctly conceiue and comprehend it, and our willes, hearts and affections may afterwards worke vpon, and apply it for better and more plentifull vse, in the inflaming of our loue, and stirring vp our deuotion; by bringing it through the common places of inuen∣tion, according to the rules of art, which being but the polishing and perfecting of naturall reason, it will not seeme hard or strange vnto vs, if we haue but the helpe of some good directions and fit examples for our imitation. Now these places of which I speake, are the causes of all kinds, as the efficient cause, procreant or conseruant, principall or instrumentall, the matter of which, and the forme by which it existeth, the finall cause for which it is, and whereunto it tendeth; the effects and fruits of it, the subiect place wherein it is, or the obiect about which it is exercised; the adiuncts, properties, and (as we call them) the appurtenances belonging to it; what things are diuers from it, or opposite or contrary vnto it, ei∣ther in relation or nature. The things whereunto it may bee compared, either in quantity or quality, and by what similitudes it may be illustrated and made thereby both more easie and familiar, and more fit to make in the memory a deeper impression, and to worke with greater efficacy vp∣on the heart and affections. The names and titles of it, which being rightly giuen, doe shew the nature of the thing which is called by them.

The which are best considered when wee define the thing whereof wee meditate, where beginning with the name of the thing defined, wee may proceed to the parts of the definition. But aboue all other places, we are to preferre the diuine testimonies of holy Scriptures, which are most ef∣fectuall for the inlightening of the vnderstanding, the conuincing of the iudgement, the perswading and inclining of the will, and the working of the poynt in hand vpon the heart and affections. In which respect, it is most profitable that we call to our remembrance those places which are fittest for our purpose, to prooue or illustrate the matter in hand, and to apply them for the strengthening and confirming of all the other places of inuention, as proofes of them, orderly proceeding from one to ano∣ther, in that method and manner before expressed. To all which purposes the testimonies of holy Scriptures are most pregnant, powerfull, and pro∣fitable; for howsoeuer humane testimonies are aboue all other arguments of least authority and efficacy in any art, because their whole strength re∣steth vpon the credit of men, who are all liers and subiect to errours; yet in matters of Diuinity, testimonies of holy Scripture are of greatest vali∣dity and authority, and farre aboue all other arguments and proofes pro∣duced by humane reason, seeing they are the Oracles of God, who being truth it selfe, can neither deceiue, nor be deceiued; and being sufficient to all spirituall vses, will yeeld vnto vs plentifull matter to furnish our me∣ditations, though we were vnable to make vse of the other. Notwithstan∣ding those other helpes, by bringing the poynt in hand through all the common places of inuention, especially these testimonies of Scripture being ioyned with all and euery of them, to confirme and strengthen them, are not to be neglected, because they will much further vs in our orderly proceeding, and for the amplifying and inlarging, cleering and prouing the poynt whereon we meditate, and furnishing vs with variety of matter: Yet heere too much curiosity is to be auoyded, in bringing e∣uery poynt through euery head or common place of inuention, because euery theame whereon we meditate will not admit such considerations. As God, infinite in all perfection, and farre aboue the reach of humane reason, cannot in our meditations of him be brought through the most of those common places, seeing he hath no causes, being Iehouah, the cause of causes, and hauing his being in himselfe, giueth being to all things. Nei∣ther hath he (if we speake properly) any place, seeing hee containeth all things, and is contained of nothing, nor any accidents or qualities, seeing all his attributes and properties are his Essence; nor any contraries, seeing there cannot be the like reason of things finite, and him that is infinite, and nothing can truly oppose his omnipotent nature, although they doe it in shew and in our weake apprehension; neither can hee be compared in quantity, or quality, seeing he is aboue all comparison, and nothing is equall or like vnto him: And finally, he is not subiect to any distribution, being a most simple nature and indiuisible, who hath neither Genus, nor species, parts nor members; nor vnto any definition, seeing his infinite na∣ture is vnsearchable; howsoeuer, he may be described by that which he is not, rather then by that he is, though he be the chiefe being, that wee may in some darke manner conceiue of him in our shallow capacity. Besides,

there are other theames which we cannot bring through diuers of these heads without much difficulty, especially the specificall matter and formes, which in most things are vnknowne vnto vs. And therefore our course must be, among many places of inuention, to take those which be∣ing most pregnant and profitable, doe with some ease offer themselues to our meditations, as the causes efficient and effects, properties and quali∣ties, and not tye our selues too strictly to finde out all, which would ra∣ther distract then helpe vs in this exercise. But chiefly aiming in all this discourse of our vnderstanding, at the right vse and maine end of it: which is not curiously to play the Artists, but to spend our time in a reli∣gious exercise, for the increase of our deuotion, our inriching with spiri∣tuall grace, and for the strengthening of vs vnto all duties of a godly life; when we finde any difficulty in our inuention, or stop in our way, we must passe by it, and thinke on that which is next, and more easie to bee found.