A Guide to Godliness, Book 5 · Chapter 15
CAP. XV.
Of extraordinary Meditation.
§. Sect. 1 What extraordinary meditation is, and the ſubiect of it.
ANd thus much of meditation in generall: The which, howſoeuer it doth not eaſily admit of any formall diſtribution 1. Theſ. 5. 17.according to the ſtrict rules of art, yet it may, like prayer, be diſtinguiſhed into two kinds. For as prayers are either extraordinary and at large, the which are continually to bee made, and at any time whatſoeuer, when any fit occaſion or opportunity is offered either of petition, or thankeſgiuing, the which we call Eiaculations; or elſe ordinary and at ſet times, when as with due preparation wee purpoſely compoſe our ſelues to performe this duty in a ſolemne maner: So our meditations may be diſtinguiſhed into ſuch as are extraordinary and at large; or elſe ordinary and at ſet times, when as with due deliberation and preparation, ſetting all other things apart, we ſettle our ſelues to ſpend ſome time in this religious exerciſe. The former ſort of meditations are ſudden, and continually in vſe, when any occaſion or opportunity is offered and obſerued, by outward obiects preſented to our ſenſes, eſpecially the ſight and hearing, or by ſome inward conceit in our imagination or diſcourſe of our minds, whereof we may make ſome ſpirituall vſe, and raiſe vp our minds from the earth towards heauen, in ſome holy meditation. The which may be done at all times, and in all imployments, as in the workes of our callings, or in our honeſt recreations, when wee are in company, or ſolitary and by our ſelues. But eſpecially the large booke of the creatures affordeth vntounto vsus moſt plentifull matter of this kind of meditation, when either they put vsus in mind of their and our Creator, or of ſome of his attributes ſhining cleerly in them. In the former reſpect, Dauid ſaith, that the heauens declare the glory of God, and the firmament ſheweth Pſal. 19. 1. and 69. 34. and 89. 5.his handy worke, that is, offer vntounto vsus fit occaſion of glorifying God, when as we ſee their excellency and order, and of admiring and magnifying his wiſedome and power, who was able of nothing to make ſo goodly a frame and excellent workmanſhip. And in regard of the latter, hee telleth vsus in another place, that they did occaſionally, as good Schoole-maſters, teach him another leſſon, namely, to ſee and admire the infinite louelove and vndeſerued goodneſſe of God towards mankind. When I conſider (ſaith he) the Pſal. 8. 3, 4.heauens, the worke of thy fingers, the Moone and the ſtarres which thou haſt ordained; What is man that thou art mindfull of him, and the ſonne of man that thou viſiteſt him? And thus Salomon ſendeth the ſluggard to the Ant, to Prou. 6. 6. Eſa. 1. 1.learne of her diligence; and Eſay a refractory people, to the Oxe and Aſſe to learne duty and obedience; and Ieremy the negligent and ſecure Ier. 8. 7.Iewes, to the Storke, Turtle, Crane and Swallow, to learne of them to obſerue Gods appoynted times, that they might not let his iudgments paſſe vnregarded, but ſeaſonably turne vntounto him by true repentance. And our Sauiour Chriſt ſendeth ſuch as vex themſelues with diſtruſtfull and carking cares, to the Fowles of the ayre, and to the Lillies of the field, which without their care onelyonly by Gods bleſſing and good prouidence liue, Math. 6. 26, 28.grow and flouriſh. And thus he himſelfe, from the water of Iacobs well, taketh Ioh. 4. 14.occaſion to thinke and diſcourſe of the Water of Life; and from the Ioh. 6. 27, 32.meat that periſheth, and the Manna in the Wilderneſſe, to meditate and ſpeake of the Bread of Life which came downe from heauen. And after the ſame manner may we take occaſion of ſome holy meditation by the view and conſideration of any action or occurrent, eſpecially where wee may in a liuely manner behold the adminiſtration of Gods mercies or iudgements, in rewards or puniſhments, or when we ſeriouſly behold any of Gods creatures. As when vve ſee the beauty of the heauens, and the brightneſſe of the Sunne, vvee may take occaſion thereby to thinke of his infinite glory, beauty and brightneſſe that made them; vvhen vvee behold their goodly and conſtant order, to thinke of his immutability. So their durableneſſe may put vsus in mind of his eternity, their vaſt greatneſſe, of his immenſity. The earths barrenneſſe, of our fall and ſinne; her fruitfulneſſe, of Gods bleſſing renevved in Chriſt, and hovv vvee ought to anſvvere this mercy, in bringing forth the fruits of obedience, leſt being often Heb. 6. 4, 5.vvatered and remaining fruitleſſe, vvee bee the ſecond time accurſed. Neither hath the Lord created his mighty hoſt of innumerable creatures, adorned them vvith ſuch beauty, diſtinguiſhed them in ſuch varieties, furniſhed them vvith ſuch excellent properties, that vve ſhould onelyonly hauehave a ſenſuall vſe of them, vvherein the brutiſh creatures may exceed vsus, but that vve ſhould take occaſion by them, to glorifie him in his excellent vvorkmanſhip, and learne ſomething from them for our better inſtruction, that vve may imitate them in that vvhichwhich is good, or ſhunne and auoyd that vvhichwhich is euill in them. Which vvho ſo neglect, depriue themſelues, in their vſe, of the beſt part, vvhereby they might receiue as much profit for their ſoules, as they doe for their bodies in that vſe vvhichwhich is common and ordinary. And thus vve are to furniſh our ſelues vvith fit matter for theſe extraordinary and ſudden meditations. But here (as our learned Artiſt hath well obſerued) ſome cautions are to be vſed: as firſt, that there bee ſome ſimilitude betweene the matter, and the meditation which is raiſed from it; that it may not be ſtrained and far-fetched, but kindly and familiar. For want of which reſemblance, our meditations will prooue looſe and wandring, and leaue behind them no impreſſion: whereas ſimilitude and likeneſſe in the matter to the meditation, will recall the one to our remembrance, as oft as we ſee or obſerue the other. Secondly, wee muſt auoyd ſuch matter of meditation as God hath expreſſely forbidden, as namely, Images, to put vsus in mind of him, or any eſſentiall part of his worſhip; Ier. 10. 8, 15. Zach. 10. 2. Habak. 2. 18.ſeeing they leade vsus vntounto idolatry, will-worſhip and ſuperſtition, and teach vsus nothing but vanity and lyes, namely, to conceiue of him as viſible and corporall, who is incorporeall and inuiſible; and as circumſcriptible and finite, who is immenſe and infinite. Thirdly, ſeeing God hath giuen vsus ſuch plentifull variety of matter in this kind, wee muſt not dwell too long vponupon, or follow too much one thing in our meditations, which will cauſe ſatiety & wearines, but take our liberty of choyce in this great plenty, prouided that this liberty turne not to licentiouſneſſe, and giuegive occaſion to our minds of idle rouing and wandring from one thing to another, without ſerious thinking of any thing, that wee may fit it for ſome good vſe. And finally, theſe meditations muſt not bee long and tedious, which is not agreeable to their nature, nor will conueniently ſuit with our company and occaſions, but rather diſtract vsus from our buſineſſe, and duties of our callings, which ordinarily we muſt tend; but they muſt, like eiaculations in prayer, be ſhort, as they are ſudden, vnleſſe time, leiſure and ſolitude affoord vsus more liberty.
§. Sect. 2 What ordinary meditation is, and the ſubiect of it.
The other kind of meditation which is ordinary, ſet, ſolemne and deliberate, is, when as purpoſely ſetting apart all other buſineſſe, and ſequeſtring our ſelues from all company, we doe bend our mind, with all ſtudious intention, to diſcourſe deliberately vponupon ſome ſpirituall ſubiect or part of Gods Word, which we know in ſome meaſure, that by diligent inſiſting, ſerious debating, and deepe muſing vponupon it, till wee hauehave brought it to ſome ſpirituall vſe and good iſſue, we may apply it to our particular vſe for the further inlightening of our vnderſtandings, and the confirming of our iudgments, and alſo for the purging and ſanctifying of our hearts and affections, the ſtirring vp of our zeale and deuotion, and the bettering and amending of our liues and conuerſation; making choyce of ſuch place, time, geſture, and other circumſtances, as may beſt fit and further vsus in this holy exerciſe. And this is that kind of meditation which is chiefly intended and commended vntounto vsus in the holy Scriptures, both by the precepts before quoted, and alſo by the examples of Gods Saints and ſeruants, as of Iſaac, who is ſaid, towards euening, to hauehave gone out into Gen. 24. 63.the fields to meditate, of which that Scripture ſpeaketh in ſuch a manner, as though it had been his daily exerciſe. So Dauid profeſſeth, that Gods Law and Word was his daily meditation, as wee may ſee in the hundred and nineteenth Pſalme, wherein he not onelyonly teſtifieth his doing of it, but alſo, as by an example, proueth it, ſeeing that Pſalme is nothing elſe but an heauenly meditation, the ſubiect matter whereof is the holy Law of God. Euen as in many other Pſalmes he meditateth vponupon diuers other ſubiects. As who are to be eſteemed truly happy, and heires of eternall Pſal. 1. and 15. Pſal. 37. and 73. Pſal. 22. Pſal. 10. 5. and 106.bleſſedneſſe; the temporary proſperity of the wicked; the paſſion and ſufferings of Chriſt; the benefits of God conferred vponupon his vnworthy people, and many others: all which doe plainly proue, that which he profeſſeth, namely, that this meditation in Gods Law was his daily exerciſe.
§. Sect. 3 The difficulty of this religious exerciſe.
Which examples that we may imitate, I will firſt conſider the reaſons which may moue vsus, and remoue the impediments which might hinder and diſcourage vsus from the vndertaking of this exerciſe, and then ſet downe the doctrine and practice of it in a forme of meditation, that ſo we may be inſtructed in the right vſe of it; and hauehave a plaine example to leade vsus as it were by the hand, and to inable vsus to frame the like vponupon other occaſions. The reaſons may be reduced to the ſame heads which I propounded in the generall conſideration of this duty; all which doe ſpecially and chiefly belong to this kind of meditation, as being aboue the other much more excellent, profitable and neceſſary. For if it bee a priuiledge of excellency to come into Gods ſight, then much more for ſome good time to continue and conuerſe with him; if wee may thinke our ſelues highly aduanced, if we may for the leaſt moment be admitted into his preſence, and ſuffered to ſalute him: then how much rather, when we may be permitted to hauehave free conference with him, and our ſoules in his preſence? But as it is truly ſaid of all things excellent, that they are alſo hard and difficult; ſo may both theſe be truly verified of this exerciſe, then the which, as no other is more excellent, (prayer and contemplation excepted, which exceed in ſome degrees in the ſame kind) ſo there is none beſides them of greater difficulty. Firſt, in that our corrupt nature is not more auerſe vntounto any other duty; both becauſe we take our whole delight in things that are connaturall and ſubiect to the ſenſes, and our mindes are ſoone tired with meditating ſeriouſly vponupon thoſe things which are meerly intellectuall and abſtracted from the ſenſes; and alſo becauſe our carnall hearts, which take their chiefe pleaſure and contentment, in thinking vponupon, and affecting worldly things, are ready to murmure and repine when they are reſtrained of their liberty, and kept hard to this ſpirituall taske; and to breake looſe and fly out eueryevery hand-while, that they may roue and wander after their wonted delights. Secondly, becauſe in other ſpirituall exerciſes, as hearing the Word, reading and conferring with others, we hauehave but to deale with men (as we conceiue it) at leaſt in reſpect of immediate actions, obiects and intercourſe, which wee performe with greater alacrity, becauſe the ſenſes are exerciſed in them about outward things: But in this exerciſe of meditation wee are ſoone wearied (as the ſenſes exercized about excelling obiects) both becauſe the ſubiect matter about which we diſcourſe in our minds, is ſpirituall and heauenly, and alſo becauſe vve caſt vp our accounts, lay open our ſinnes, ſearch out our vvants and vveakneſſes, ſeriouſly examine our hearts hovv vvee hauehave behaued our ſelues in the doing or neglecting of our duty, and laying them naked before God without all hypocriſie, confeſſing our ſins of which we finde our ſelues guilty, accuſing our ſelues where wee are faulty, diſcouering our wants and weakneſſes wherein we are defectiue; all which are not done before our equals, but before the glorious King of heauen and earth (as malefactors before their Iudge) whoſe might and Maieſty, ſoueraignty and power of life and death may iuſtly ouer-awe vsus. The which difficulties notwithſtanding muſt not ſo much diſcourage vsus from this exerciſe, as the excellency muſt incourage vsus to vndertake it with ſo much the more ſtrong reſolution and earneſt indeuour.
§. Sect. 4 The ſingular profit of ordinary meditation.
To which purpoſe let vsus further conſider, that as this kind of meditation is aboue all other moſt excellent, ſo alſo it exceedeth in vſe and profit. For it is the ſpirituall food of the ſoules, by which they liue and thriue in all ſauing graces, and are ſtrengthened vntounto the performance of all Chriſtian duties. It weaneth our ſoules from the world and worldly vanities, and ſequeſtreth and appropriateth them to religious vſes. More eſpecially, it inlighteneth our vnderſtanding, and maketh vsus in diſcourſing of ſpirituall things, to ſee them much more cleerly and perfectly; for as wee are wont to ſay of our bodily parts and members, Vſe them and hauehave them, becauſe their exerciſe is the meanes to continue their health, and increaſe their ſtrength; ſo may it alſo be truly ſaid of the inward faculties of the ſoule, the vnderſtanding and diſcourſe of reaſon, which if they bee vſed, grow more ſtrong and vigorous; but if we accuſtome them to ſloth and idleneſſe, they will ſoone languiſh, and waxe faint and weake in their functions and operations. Now by this inlightening of the mind, wee come to a more cleere knowledge of God and Ieſus Chriſt, whom to Joh. 17. 3.know is life eternall. By it we vnderſtand more perfectly his Word and will, (in which reſpect meditation may be fitly called the hearts commentary) and are thereby guided in the way of his Commandements. For if by meditation we bind them continually vponupon our hearts, when wee goe, they Pro. 6. 22, 23.ſhall leade vsus, as the Wiſe man ſpeaketh. By it alſo we attaine vntounto the true knowledge of our ſelues, and of our owne hearts, which are ſo deceitfull, that they cannot otherwiſe be well diſcerned. For as our Sauiour hath Mat. 12. 34, 35.taught vsus, ſuch as the thoughts are, ſuch alſo is the heart; ſuch as the ſtreames are, ſuch likewiſe is the fountaine from which they ſpring. And therefore euill thoughts doe argue an euill heart; euen as contrariwiſe, good thoughts, and holy meditations, doe ſhew that the heart is good alſo. For howſoeuer our words and workes are liable to much hypocriſie, becauſe in them we may often aime at worldly reſpects, and to approoue our ſelues vntounto men, rather then vntounto God; yet it is not ſo with our thoughts, which are onelyonly knowne to God and our owne conſciences, and not ſubiect to the view and cenſure of any other. By it wee come to the knowledge of our manifold corruptions, and the malignity of our natures, and to diſcerne the blindneſſe and worldlineſſe of our mindes, the peruerſeneſſe of our willes, the ſecurity and hardneſſe of our hearts, and innumerable other vices and corruptions which otherwiſe would bee vnknowne vntounto our ſelues, euen as they are now vnknowne to others. Yea, by this diſquiſition we doe not onelyonly finde out this noyſome filth and heapes of vncleanneſſe (as it were) in ſecret corners; but alſo are ſet aworke, to vrge out of our hearts and mindes, theſe wicked thoughts, and filthy luſts, which would otherwiſe, like pernicious humours in the body, lye lurking in them, and bee the cauſes of our ſoules ſickneſſe, and innumerable euils; and being emptied of theſe wicked thoughts and noyſome luſts, wee are heereby mooued, and ſtirred vp to repleniſh our mindes and hearts with heauenly cogitations and holy deſires, and when wee hauehave admitted them, to hold them faſt, that the other may not returne and recouer their poſſeſſion. Moreouer, by this Meditation our memories are exceedingly ſtrengthened, and made faithfull Regiſters of good things. Our conſciences are preſerued pure, when as heereby wee are kept from falling into any knowne ſinne, or if wee hauehave falne through infirmity, doe not lye in it, but purge away theſe ſpirituall defilements by faith, applying vntounto them the blood of Chriſt, and by riſing out of ſinne through vnfained repentance. Our iudgements likewiſe heereby are much improoued, quickned, and confirmed, whileſt as one ſaith; It diſtinguiſheth things confuſed, and collecteth them being Bernard. de conſid. lib. 1.ſcattered, ſearcheth out ſecrets, and ſeeketh after truth; examineth things probable, and findeth out ſuch as are fained and coloured; diſpoſeth of things to bee done, and thinketh and conſidereth of that which wee hauehave done. Our wills likewiſe heereby are purged from their ſtubborneneſſe and rebellion, and by conuerſing with God, learne to frame and faſhion themſelues in obedience to his moſt iuſt and holy will, and to chuſe and refuſe good and euill, according to the direction of holy reaſon.
§. Sect. 5 That this Meditation effectually worketh vponupon the heart and affections for the ſanctifying of them.
And as it thus powerfully worketh vponupon the ſuperiour faculties of our ſoules, ſo with much more efficacie vponupon our hearts and affections. For it not onelyonly purgeth our hearts from vncleane and noyſome luſts, and repleniſheth them with holy and heauenly deſires; but alſo mollifieth their hardneſſe, and maketh them ſoft and tender; and as the waxe, when it lieth in cold places, groweth ſo hard and ſtiffe, that it will breake, rather then bow; but being laid in the Sunne, becommeth ſoft, ready to melt, and fit to take any impreſſion; ſo when wee neglect this duty, our hearts being eſtranged from God, become hard and obdurate; but when by Meditation we draw neere vntounto him, the beames of his fauour ſhining vponupon our hearts, doe make them ſoft and flexible, and ſo fit for any holy impreſſion which hee is pleaſed to make in them. And thus when our hearts are dead and dull, this holy exerciſe will quicken and reuiue them, and when they begin to bee drowzie, through carnall ſecurity, it awakeneth and rowzeth them vp, that they doe not lye ſnorting in the ſleepe of ſinne. It doth as much as any other Chriſtian exerciſe, worke vponupon our affections, purging them from worldlineſſe and ſenſuality, and ſanctifying and fitting them for Gods ſeruice. It inflameth our louelove towards God and all ſpirituall and heauenly things: for as in worldly matters of looking, commeth louing; ſo heere by meditating vponupon theſe greater excellencies, and taking (as it were) a full view with the eyes of our minde, of their beauty and perfection, wee come to hauehave our hearts inflamed with their louelove, and long after nothing more then their fruition. It kindleth alſo our zeale and deuotion in Gods ſeruice, when as thereby we come to ſee, that it is the maine end of our comming into the world, that all other labour is vtterly loſt, and all our ſtrength is ſpent in vaine, which is imployed in the purſuite of worldly vanities that profit not; and finally, that whatſoeuer paines we take in Gods ſeruice, is to good purpoſe, being richly rewarded in this world and the World to come. It worketh in our hearts affiance in God, when as we conſider of his truth in his promiſes, and allſufficiencie in performance; and a true and ſonne-like feare of him, when as we thinke ſeriouſly of his infinite louelove, his ſoueraignty, power, and glorious Maieſty. It draweth vsus on to performe ſincere obedience, not onelyonly paſſiue, in ſuffering what God inflicteth, when we conſider that it proceedeth from louelove, and tendeth to our good, and the furthering of our ſaluation; but alſo actiue: for who will not willingly ſerue ſuch a Maſter, that duely meditateth on his goodneſſe in himſelfe, and bounty towards vsus? Beſides, by meditating vponupon Gods Law, we are drawne on to keepe it, when as wee conſider the excellencie of it, and the benefits and fruits of our obedience; and as euill thoughts are a ſtrong inducement to bring vsus to euill workes; ſo alſo it is in thoſe that are good. For as the Apoſtle Iames ſeemeth to make it, the thoughts are the firſt ſeeds which are ſuggeſted Iam. 1. 12, 13, 14into our minds and hearts, the which being entertained with delight, doe cauſe (as it were) the firſt conception of our actions; and this is done, when the affections are tickled and allured with the things, that by the thoughts are propounded vntounto them; which are as ready to imbrace what the iudgement approoueth, as the hungry ſtomake ſuch meate as is commended vntounto it by the taſte. And the affections moouing and inclining the will, doe nouriſh the conception, as the child in the wombe, till it come to perfect ſhape, whereupon conſent follovving, it is brought to the birth, and produced into act, opportunity ſeruing as the Midvvife, the vvill, as Vice-roy to reaſon, hauing command ouer all the inferiour povvers and parts, and inioyning them to execute that vvhichwhich the mind firſt ſuggeſted, the affections imbraced, and it ſelfe liketh and approoueth. Finally, as it dravveth vsus on to obedience, ſo it maketh vsus conſtant in it; becauſe it is not grounded vponupon Booke-knovvledge, or that vvhichwhich entring by the eare, goeth not much further, but floteth in the braine, and neuer deſcendeth into the heart, the which faileth & vaniſheth vponupon many occaſions; as the ſcorching heate of perſecution, the tentations of the deuil, the ſophiſticall wiles of cunning heretikes, which ouerturning ſuch a ſpeculatiue knowledge (as it were) the foundation, doe bring all to ruine that is built vponupon it; but it is ſettled vponupon ſuch a knowledge, as is wrought into the heart and affections by Meditation, which vvill not loſe their hold of thoſe good things and ſweet comforts, of which they hauehave taſted and thorowly fed vponupon, to the nouriſhing of the ſoule in all Primum ipſum fontem ſuum, id eſt, mentem de qua oritur purificat conſideratio, deinde regit affectus, dirigit actus, corrigit exceſſus, &c. Bern. de conſiderat. lib. 1.grace and goodneſſe, and ſtrengthening of it vntounto all holy duties; although the knowledge of the braine, being too weake to withſtand ſuch oppoſites, doth vtterly faile, both in offenſiue arguments, and defenſiue anſweres. In a Word, this Meditation is moſt profitable for all parts and purpoſes. For as one ſaith, It purifieth the minde, that is, the firſt fountaine from which it ſpringeth; it gouerneth the affections, it directeth the actions, correcteth exceſſe, compoſeth our manners, orderly amendeth and graceth our liues, and finally, conferreth experimentall and feeling knovvledge, both of things diuine and humane.
§. Sect. 6 That the exerciſe of Meditation is very neceſſary.
Finally, this exerciſe of Meditation is no leſſe neceſſary then profitable; for it is the food of our ſoules, or if you will, the ſtomake and naturall heate whereby it is diſgeſted, which preſerueth our ſpirituall life; without which we can no more continue in good liking and well-being, then our bodies without meate. For as they may liue for a good time in a weake eſtate and poore plight, if they caſt vp their food ſoone after they hauehave eaten it, by vertue of ſome ſmall reliques that remaine behind, but can neuer bee fat, healthy, and ſtrong, if the meate bee not retained, concocted, and applied to the ſeuerall parts: ſo our ſoules may liue the ſpirituall life of grace, by hearing and reading the Word, though for want of Meditation, and thinking vponupon it afterwards, they retaine little of their ſpirituall food, but caſt vp all againe, ſauing ſome reliques, which vponupon occaſions will come into their mindes; but they cannot be in good plight, and increaſe much in ſpirituall growth and ſtrength, vnleſſe they diſgeſt what they heare and reade by Meditation, and make it truely their owne, by applying it to themſelues. And as thoſe beaſts that hauehave that property of chewing the cud, are neuer in good health, but when they are either feeding or chewing; ſo is it to be thought of vsus, though we ſeeme to feed neuer ſo eagerly (ſeeing it may as well be a diſeaſe, as the goodneſſe of our ſtomakes) if we take no care afterwards to ruminate and meditate vponupon it. Neither hath it onelyonly the neceſſity of food, but alſo of Phyſicke, for the preſeruing and well ordering of our ſpirituall liues. And if we would but duly conſider, how full our hearts and inward parts are of noyſome luſts, and the corrupt and glutinous humours, of vice and ſinne; how falſe and fickle, how ſlippery and wandring, how ſoone weary of good things, and how ready and prone to all euill; we would eaſily conclude that it were more then neceſſary, that beſides our ordinary diet, we ſhould ſometimes vſe this wholeſome Phyſicke, which is moſt effectuall to purge out all theſe corruptions, and to preuent and cure theſe ſpirituall diſeaſes; and to ſet purpoſely ſome time apart for this holy exerciſe, that we may keepe our hearts in good order, and auoyd the miſchiefes which theſe corrupt humours of ſinne will bring vponupon our ſoules, if we ſuffer them to lye ſtill lurking in vsus, and take no care to be purged of them. Finally, this exerciſe of Meditation hath in it the neceſſity, not onelyonly of ſuſtentation, but alſo of defence; as it is a notable meanes to ſpie out the wiles and ſubtilties of our ſpirituall enemies, to diſcouer their might, and our wants and weakeneſſes, and to fit vntounto vsus the ſpirituall armour, without which wee cannot ſtand in the day of battell; and conſequently, the neglect thereof, a ready way to lay vsus open to all danger, by denying one of our beſt helpes, and giuing opportunity to our enemies of all aduantages.