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. XIX.

Of our progresse and proceeding in the exercise of Meditation, and what is required therein.

§. Sect. 1 That we must proceed order∣ly in this exer∣cise, laying downe the grounds in our vnderstandings and building vpon them in our hearts and affections.

ANd thus much of our ingresse & preparation to Meditation; the second point propounded, is our progresse & proceeding in the exercise it selfe; wherein we must auoyd disorder and preposterous handling of the point propounded to our Me∣ditation, which is the author of tumultuous confusion, by which being tired, we either breake off the exercise, or continue it without fruit; and contrariwise, proceed in an orderly course, first laying the grounds of this exercise, and then building vpon them. To which purpose we are to know, that there are diuers ends of this exercise, as the inlight∣ning of our minds with sauing knowledge, and the imprinting of it in our memories, which are not the mayne things intended in it, but as helpes and meanes conduce vnto them. For the principall ends at which wee are to ayme, is, that wee may heereby more and more incline our wills, and worke our hearts and affections to the chusing, imbracing, and louing of that good, and the refusing, shunning, and abhorring of that euill, which they come to know more cleerely by this discourse of the vnderstanding, and that we may make good vse of all we know in the whole course of our liues. Notwithstanding, because our wills and affections are but blind fa∣culties, which of themselues cannot tell rightly what to chuse or refuse, affect or dislike; therefore the vnderstanding faculty, which is the eye of the soule, and the chiefe Captaine and Leader of all her forces, must al∣wayes accompany them for their direction in this exercise of Meditation. So one saith, that there is a two-fold accesse or progresse of contempla∣tion; * 1.1 the one in the vnderstanding, the other in the affection; the one yeel∣ding light, the other heate; the one in acquisition of matter, the other in deuotion. Of which two, the vnderstanding is to haue the precedencie in this exercise, that the will, heart, and affections, may worke by it light, be∣ing led and guided, mooued and excited by it, to chuse or refuse, loue or loath, that which it propoundeth vnto them, either good or euill. But

yet the chief part of our time & strength is not to be spent in the discourse of the vnderstanding, theory, and speculation, but hauing attained hereby to some knowledge of the point in hand, we are chiefly to labour, that wee may work it vpon our hearts & affections, for the increasing of their holi∣nes, the inflaming of our loue, stirring vp of our deuotion, and the streng∣thening and inabling of vs to make vse of that we know, in the practice of it in our liues. In which regard, we are to stint & shorten the discourse of our vnderstanding, that our wills, hearts, and affections may haue more liber∣ty & conueniencie to attaine vnto their maine ends. To which purpose, we must consider, that in this exercise wee principally seeke after goodnesse, which is the obiect of the will, rather then truth, which is the obiect of the vnderstanding; and to be made more holy, rather then more learned; vnto which we cannot attaine by the bare discourse of the vnderstanding, seeing simple knowledge of good and euill, doth not make a man better or worse, but the willing and affecting good things, and the nilling and ha∣ting of the contrary. Secondly, if wee doe not limit and abridge the dis∣course of our reason, it will carry vs too farre in our curious disquisition after knowledge, wherein we naturally delight, as the lamentable experi∣ence of our first parents hath too plainely taught vs, and the more of that time destinated to this exercise, is spent and taken vp by intellectuall dis∣course, the lesse remaineth for our chiefest businesse, which is to be effected by our will and affections. Thirdly, seeing both our Spirits, and also all the powers of our soules are but finite and feeble, therefore the more we spend them in theory and speculation, the lesse ability they will haue in the exer∣cise of our loue and deuotion; euen as the water which issueth from a foun∣taine, must needs run with lesse force, when as it is diuided into diuers streames. Finally, ieiune and barren contemplation, doth little or nothing nourish the soule, seeing it is not the food it selfe whereby it is cheered, but onely a meanes whereby it is prepared; and as the preparation it selfe of our food doth not nourish the body, but the feeding vpon, disgestion, and application of it vnto euery seuerall part; so neither doth the discourse of the vnderstanding and inuention of matter, nourish the soule in any sa∣uing graces, seeing it is not the proper nourishment it selfe, but onely the meanes to prepare it, which being receiued by the will, and disgested and applyed by the heart and affections, doth turne to our spirituall nourish∣ment, inflaming vs inwardly with the loue of God, zeale and deuotion, and working in vs the true feare of God, affiance, hope, patience, humility, hatred of sinne, contempt of the world, and all other vertues and sauing graces. And therefore contenting our selues with the simple and plaine vnderstanding of the matter whereon we meditate, and not spending our time in any nice & curious disquisition, let vs imploy the most part of our time and paines, in working thereby our wills, hearts, and affections, to more purity and holinesse, which is the mayne end of this exercise, vnto which, if we attaine not, all our labour is spent in vaine, and will bring vn∣to vs no spirituall profit. For as those Artificers and Inginers, who spend the most of their time in new inuentions and curious deuices, and when they haue found them out, there leaue them, and betake themselues to a new search, no further vsing the old, for the raysing thereby some profit of

their inuention; are ranked in the number of noted beggers; and being richest in skill, are aboue all others poorest in estate: whereas others, who draw all they know into vse, and exercise their skil, though but plaine and small, in their painfull and diligent labours, that thereby they may daily adde something to their state, doe proue rich men, and of farre more worth and credit, then those exquisite and curious Artisans: so is it in this case; those who are most intent vnto curious speculations, and ex∣ceed all others in scholasticall knowledge and ieiune contemplations, prouing for the most part meere beggers in the sanctity of the heart and affections, and in the power and practice of deuotion and godlinesse.

§. 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.

§. Sect. 3 That we are in our medita∣tions chiefly to respect our will, harts and affections, our liues and actions.

And thus we are to proceed in the first part of meditation, which re∣specteth the discourse of our mind and vnderstanding: The second part respecteth the practique faculties, the will, heart, and affections, the life and actions, vnto which in this exercise we are to haue chiefe regard, that they may thereby be sanctified and nourished in all spirituall graces, and strengthened to the performance of all holy duties, with cheerfulnesse and delight. Neither is it sufficient, that we do by the former meanes pro∣uide plenty of spirituall food, fit for the nourishment of our soules, vn∣lesse we also feed vpon it, and apply it vnto them for their speciall vse. It is not enough that wee prepare abundant meanes and matter for our spi∣rituall good, vnlesse wee fit and apply them to those ends and vses for which we did prepare them, whereof if wee faile, all our former labour will be vaine and fruitlesse. For as it doth not auaile a man, for the preser∣uation and comfort of his life, that his granaries and store-houses are full of all good prouision, no not to haue his table throughly furnished with all variety of meats, if he doe not feed vpon them; nor to haue his chests and wardrobe full of apparell, if he doe not put them on, nor (miser-like) to hoord vp treasures in abundance, and neuer conuert them to vse, nor imploy them for the reliefe of his necessity, and comfort of his life: so it will not profit vs at all for the nourishing, strengthening and refreshing of our soules, to make prouision in all kinds, and to lay it vp in the store-house of our minds and memories, if it be not applyed to our hearts and affections, which are the most essentiall and vitall parts of a true Christi∣an, that they may nourish and comfort them, and make them actiue and able to performe with cheerfulnesse, all holy duties of a Christian life. To which purpose there is further required, after we haue by the discourse of our vnderstandings, cleered and inlarged the matter whereon wee medi∣tate, with much variety, that we now labour to bring all which wee haue thought vpon, by speciall application to our owne particular vse, and to worke and inforce it vpon our hearts and consciences, that they may haue a liuely taste, and thorow sense and feeling of it, stirring vp our affecti∣ons, according to the nature and quality of the matter, either to holy loue or hatred, to admiration or contempt, ioy or sorrow, hope or feare, desire

or abhorring, confidence or shame, and so in the rest. Thus if the subiect matter of our meditation be good, both in it owne nature, and vnto vs, we are by considering the Authour and end of it, the beauty and excel∣lency, the profit and benefit, the necessity of hauing it, and the misery of wanting it, to worke it into our hearts, by inflaming them with the loue and desire of it, by stirring them vp with admiration in their pursuit, and ioy in their fruition, by affecting them with hope of obtaining them, ei∣ther in respect of matter or degree, and with care and feare of losing or lessening them. But if it be euill and wicked, wee are, by considering the causes and fountaine from which it springeth, the pernicious ends where∣to it tendeth, the mischieuous effects which it produceth, the deformity and basenesse, the losse and misery, vnprofitablenesse and maliciousnesse of it, to worke our hearts to a further detestation and lothing, to a con∣tempt, auersation and abhorring of it, if by the tentations of our spirituall enemies it be pressed vpon vs, or to shame and sorrow, if they bee tainted with it, and haue giuen it admission. Neither must we content our selues with weake motions in this kind, but wee must labour to worke in our hearts feruent affections, and such as discouer much zeale and deuotion; not thinking it enough to taste of these spirituall meats which the dis∣course of our vnderstandings hath set before vs, and so to leaue them (as it were) standing vpon the table, without receiuing by them any further benefit; but we must hunger and thirst after them with longing and ear∣nest desires, we must labour to haue a thorow sense and feeling of their comfortable sweetnesse, yea wee must swallow them downe and digest them, not so much in our stomackes, as in the ventricles of our hearts, to increase the vitall spirits of our soules, which may inable vs to liue the life of grace, and make vs fit and vigorous for spirituall motion. And the more we finde our selues affected with these spirituall delicacies; and the more sweetnesse and benefit we rellish in them, the more earnestly must we still stirre vp our affections to goe on in this spirituall pursuit, setting vp (as it were) all our sailes, when wee haue got a prosperous gale; and when we are come to a good veyne in this golden mine, we must not bee satisfied when wee haue made an entrance, but dig into it further with more diligence, incouraging and comforting our selues in this delight∣full labour with these first good beginnings.

§. Sect. 4 That we must not be discou∣raged, though we cannot at the first feele the fruit of our medita∣tions.

But what if we cannot, after some good indeuour, feele the sweetnesse of this exercise? yet we must not be discouraged and giue it ouer, but vse all good meanes to recouer our taste and spirituall appetite; seeing the cause of the defect is in their indisposition, and not because this spirituall food wanteth sweetnesse. And seeing it is not a matter intellectuall and subiect to the discourse of the mind, but rather of sense and practice, cau∣sed by a secret fitting and application of it to the obiect, which is princi∣pally done by the Spirit of God, working in our hearts, and instrumental∣ly by a liuely faith; therefore we are not to labour so much to stirre vp our affections, that we may rellish this sweetnesse by discourse of reason, which worketh little vpon the sense and appetite, and much lesse by vehe∣ment agitation of the body and outward parts to draw on passion, like Actours vpon a Stage, as some haue foolishly prescribed, but applying

the poynts whereon we haue discoursed by faith, let vs labour to gaine the rellish and taste of sweetnesse in them, rather by prayer then by argu∣ments. Neither let this discourage vs and interrupt our exercise, but let vs, submitting our selues to the good will and pleasure of God, wait his leisure with meeknesse and patience, expecting when he will be pleased to descend into our hearts by his holy Spirit, to mooue and excite our affe∣ctions, as somtime the Angell into the Poole, that hee might trouble the waters. According to that in the Lamentations; It is good that a man * 1.2 should both hope, and quietly waite for the saluation of the Lord. Which if wee doe, we shall assuredly finde the fruit of our labour. For as the Prophet speaketh of vision, so may I of this spirituall visitation; It stayeth but for * 1.3 the appoynted time, but at the end it shall speake comfort to our hearts and not lye. Though it seeme to tarry, wait for it, because it will surely come, it will not tarry. Yea, if we be not discouraged with this delay, but continue our ex∣ercise in obedience to God, labouring to performe it as we are able, when we cannot doe it in such perfection as we would, the Lord when hee com∣meth to visit our hearts, will bring in his hand double wages, rewarding both our obedience and duty, and also our faith and patience, by filling our hearts with spirituall comforts, quickening their appetite, and reple∣nishing them with holy affections. So that though (like greene wood) they are not presently inflamed, but need much blowing before they can be thorowly kindled, yet if wee continue, they will, through Gods bles∣sing, recompence our labour, seeing at the last their heate will exceed and bring vnto vs more lasting comfort, then if they had (like wood that is seare) been quickly kindled with much lesse labour.

§. Sect. 5 Of the meanes whereby we may feele our hearts affected with a liuely taste and sense of the things whereon we meditate.

And thus we see how we are to haue our hearts affected with a liuely taste, sense and feeling of the things whereon wee meditate: now the meanes whereby we may haue it wrought in vs are diuers. First, we must examine our selues in the court of conscience, according to the rule of Gods Word, how we haue profited and thriuen in those graces, and in the practice of those duties, or how we haue been tainted with those corrup∣tions, and how farre forth we haue been guilty of those sinnes whereon we haue meditated; what defects in those graces and duties doe still re∣maine in vs, or in the full and perfect mortification of our vices, and re∣formation of our liues, by leauing and forsaking of those sinnes which in our meditations we haue thought vpon. By which examination (as wee shall afterwards shew more at large) we shall come both to a true sight of our graces and holy duties in which wee haue profited, and of the pro∣gresse which wee haue made in the mortification of our corruptions, which will affect our hearts with vnfained thankfulnesse vnto God, by whose grace and assistance we haue been inabled hereunto, and with the feruent loue of him who hath been so gracious vnto vs, and with a liuely sense and feeling of our spirituall wants, and of those corruptions and sins which yet adhere vnto vs, that we may be truly humbled in the sight and feeling of our wants and imperfections, and labour to come out of them by hearty repentance. Secondly, when by this examination wee haue come to a true sight of our wants and weaknesses, and haue affected our hearts with a true sense of them, wee must make an humble acknowledge∣ment

of them vnto God and our owne soules, laying open our wants like distressed suiters, before him who is only able to supply thē & our spiritual wounds of sinne, and putrified sores of corruption, before the Physician of our soules, who is All-sufficient, and willing to heale and cure them. With which humble confession our hearts will bee affected with a more thorow hatred of all our sinfull corruptions, and with longing desires to haue all our wants supplyed, and also with true comfort, and inward ioy in the assurance of their remission, and the satisfying of our desires, seeing if we acknowledge our sinnes, he is faithfull and righteous to forgiue them, if we * 1.4 humble our selues, he will exalt vs; and if seeing our owne emptinesse, we hunger and thirst after grace and righteousnesse, he will fill and replenish vs. Thirdly, there must follow vpon this a lamentable complaint in re∣spect of the grace wherein we are defectiue, and the corruption and sin which doth yet adhere and cleaue vnto vs, not so much in regard of any euill of punishment accompanying them, from which we are deliuered through Gods mercy, and Christs merits, as because we haue by them of∣fended and dishonoured our great and glorious God, who hath been so gracious to forgiue them. The consideration whereof must affect our hearts not onely with mournfull sorrow, which must breake out into these bitter complaints, but also with an holy anger against our selues, which must shew it selfe by expostulating the matter with our soules, by aggra∣uating our sinnes and wants, and by rebuking their sloth and sluggishnes in neglecting the meanes which the Lord hath plentifully afforded vs for the mortifying of the one, and supplying of the other. Fourthly, vpon this sight and sense of our wants and sinnes, and complaint of our distresse and misery in regard of them, there must follow a vehement and passio∣nate wish, whereby we are to expresse the feruency and earnest longing of our desires, to haue that grace supplied or increased wherein wee finde our defect, and that vice and sinne pardoned and mortified which wee feele still cleauing vnto vs; crying out with Dauid in a patheticall man∣ner, O that my wayes were so directed, that I might keepe thy statutes! And a∣gaine, * 1.5 My soule breaketh, for the longing that it hath to thy iudgements at all times. And with the Apostle Paul, O wretched man that I am, who shall deli∣uer * 1.6 me from the body of this death? The which wishes and longing desires will affect our hearts with much comfort in assurance of fruition, seeing the Lord hath promised to satisfie the desires of those that feare and serue * 1.7 him. Fifthly, vpon this must follow an vtter deniall of our selues and our owne strength, and an humble acknowledgement of our impotency and insufficiency, either to supply the defect of that good thing which wee de∣sire, or to remoue that euill, and subdue that corruption, which though we hate, doth notwithstanding stil adhere and cleaue vnto vs, confessing with the Apostle, that we are not sufficient as of our selues so much as to think a good * 1.8 thought, and that whatsoeuer sufficiency there is in vs, wee haue receiued from the Lord, who alone worketh in vs both to will and to doe. The which * 1.9 acknowledgement, being made with humble hearts and broken spirits, is most necessary and profitable; for to whom should we acknowledge our impotency and weaknesse, rather then vnto him who is able to manifest his power in our infirmities, and to giue vs such spirituall abilities, that we * 1.10

shall bee inabled to doe all things which hee requireth, through the power of him that strengtheneth vs. Sixthly, after this humble confession * 1.11 must follow earnest Petition, whereby we must craue with all feruency at the hands of God, that he wil so assist vs with his grace and holy Spirit, and blesse vnto vs all good meanes which wee vse for the increasing of that ver∣tue in which we are defectiue, and for the strengthening of vs to that good duty, vnto which in our selues we finde an vtter disability, or for the mor∣tifying of that vice and corruption, which in our owne strength wee are not able to subdue and ouercome; attributing vnto him the glory and praise of his owne power and all-sufficiency, whereby he is able; and of his goodnesse, loue, and truth, wherby he is ready & willing to supply by him∣selfe whatsoeuer is wanting and defectiue in our abilities. The which fer∣uency of our suits, we must in sincerity of heart inforce with all importuni∣ty, vrging and aggrauating our owne impotency and need of Gods helpe, and his sufficiency to doe what we desire, and truth, wherby he hath bound himselfe to performe it. Lastly, out of the consideration of this all-suffici∣ency and truth of God, we must raise vp our soules which were humbled in the sight and sense of our wants, and impotency to supply them, with firme confidence, & breaking thorow all doubts and difficulties, assure our selues that God, who is so able and true of his Word, will graciously grant these things which he hath commanded vs to aske; and that as he hath inlarged our hearts with hearty loue and feruent desires, after the more full fruition of that good, or freedome from that euill whereon we haue meditated, so he will perfect his owne good worke, replenish that roome which himselfe hath prepared, and satisfie those holy desires, vvhich by his good Spirit he hath wrought in vs. Which confidence may mooue vs to reioyce in the Lord, and to glory after an holy manner in the assurance of our victory ouer our corruptions, and of our fruition of those graces, wherein as yet we are defectiue and imperfect.

§. Sect. 6 Of the egresse and conclusion of our Medita∣tion.

The last point to be considered in this exercise of Meditation, is our egresse and conclusion, which must not be sudden and abrupt, seeing this were neither comely nor profitable, but deliberate and by degrees. And as Oratours prescribe in the Art of Rhetoricke and elocution, that wee should begin with a low voyce, quiet affections, and action, and so rising by degrees till we come to our highest pitch of extension and earnestnesse, both of inward and outward motion, not to breake off abruptly in this height, but remitting both voyce, affection, and action, by degrees: so must we doe in this case; for hauing begun our Meditation in intellectuall discourse, with quiet mindes and calme affections, and raised them to that height of feruencie and deuotion, whilest we haue laboured to attaine vn∣to a liuely sense and feeling of spirituall taste, in the matter whereon wee haue meditated, we must not make an abrupt conclusion, but with some remission of our former feruour, compose our minds and hearts to their former quietnesse and calmnesse. And first, we must cast backe the eye of our minds to reuiew our former exercise, and to examine how wee haue performed it, and what fruit and benefit our hearts and soules haue felt and tasted in it. And if we find that it hath well succeeded, we are to congra∣tulate with our owne soules, in the ioyfull fruition of so great a blessing,

and to giue the whole glory to God, by whose helpe onely we haue so well prospered in this exercise; rendring vnto him with cheerefull hearts, all praise and thanksgiuing, for the gracious assistance of his holy Spirit, whereby he hath directed vs in our course, inlightned our mindes, confir∣med our memories, inflamed our hearts and affections with his loue and true deuotion, giuing vnto them a liuely taste and feeling of spirituall comfort, in the things whereon wee haue meditated. The which our thanksgiuing we may inlarge from the subiect matter of our Meditation, as if it be some point of doctrine, for inlightning our minds in the know∣ledge of that truth, and inflaming our hearts with the loue of it; if it bee some grace and vertue, for reuealing the beauty, excellency, profit, and necessity of it to our vnderstandings, for causing vs to imbrace and loue it with our hearts and affections, and for working it in some measure in vs by his Spirit; if it be a duty, for teaching vs his wayes, and inabling vs to walke in them; or if it be a vice and sinne, for discouering to our mindes, the deformity, haynousnesse, and danger, and working our hearts to a true loathing and detestation of it. But if we haue found many wants and weak∣nesses in the performing of it, as dulnesse, and blindnesse of minde, wan∣dring thoughts, and worldly distractions, coldnesse of deuotion, deadnesse of affection, and by reason heereof, little taste of sweetnesse, and of the fruit of all our labour, wee are to craue pardon at Gods hands, and to bee humbled in the sight and sense of our owne weakenesse and corruption. And then labouring to finde out the causes of this vntowardnesse, let vs resolue to vse our best meanes to remooue them against the next time, that wee may performe this exercise with more fruit and benefit. Finally, we may conclude this whole exercise, by recommending our selues, our soules and bodies into the hands of God, which some Writers on this Argument doe call Oblation or offering, whereby wee consecrate and deuote our selues wholly vnto God, desiring no longer to liue vnto the world or our owne flesh, but vnto him, that we may doe him seruice, and in all things please him; denying our owne wills, that they may bee submitted vnto his, and crauing his protection against all enemies who would hinder vs in this our resolution, and direction and assistance in the whole course of our liues, that all our thoughts, words, and actions, may bee suteable and an∣swerable, both to our generall profession of Christianity, and to those conceits, desires, and resolutions which wee haue expressed in our last Me∣ditations. And so reposing our selues with holy and quiet security, vpon the care and prouidence of our gracious Father, wee may profitably con∣clude this exercise, by singing to Gods praise some part or verse of Dauids Psalmes, suteable to our present disposition, or the subiect matter of our former Meditation.

Notes

• * 1.1

  Bern. in Cantic. Serm. 46.
• * 1.2

  Lam. 3. 26.
• * 1.3

  Habak. 2. 3.
• * 1.4

  1. Ioh. 1. 7. 1. Pet. 5. 6. Luk. 1. 53.
• * 1.5

  Psal. 119. 5, 20.
• * 1.6

  Rom. 7. 24.
• * 1.7

  Psal. 145. 19.
• * 1.8

  2. Cor. 3. 5.
• * 1.9

  1. Cor. 4. 7. Phil.
• * 1.10

  2. Cor. 12. 9.
• * 1.11

  Phil. 4. 13.