a hearty sorrow for them and humbly begge pardon of him 4 Loue him with thy whole heart namely so as that thou haue a firme desire and purpose that thou wilt doe nothing that is contrary to him that thou wilt doe nothing that is contrary to him that thou wilt loue nothing but what in act or vertue tends to him and that thou wilt preferre him before thy selfe and all other things 5 At the last aske of God seauen gifts which some do conceiue the blessed Virgin did dayly begge of God 1. An effectuall helpe that thou maist in some measure performe the commandement of the loue of God 2. That thou maist constantly loue thy neighbour euery holy thing which he loueth 3. That whatsoeuer euill he hateth thou also maist hate the same 4. That thou maist be adorned with humility chastity contempt of the world and al other necessary graces 5. That he would make thy minde thy body a worthy tēple and habitation for himselfe 6. That at length after this mortality being don away thou maist for euer enioy his most blessed presence maist with the eies of thy flesh clearely see his most holy humanity and with the eies of thy minde behold and possesse his diuinity 7. That in this temple and in all other temples and places throughout the whole world he may receiue all due worthy reuerence acknowledgement honour and praise 2 Meditation 1. Behold Christ thy Sauiour in the midst of thine heart as thy Lord who redeemed thee with the price of his bloud and thy selfe as his seruant who by a new conceiued feruour wouldst returne vnto him desirous in all things to please him 2 Giue him immense thanks 1. That he wold be present at the Sacrament as a Master would gouern the habitatiō of thy hart compose with the gift of mortification the multitude of thy affections 2. That with such meekenes receiued the petitions of his runnagate seruant 3. That being King of kings whom the heauens cānot receiue yet vouchsafeth in admirable manner to dwell in the base cottage of his vnworthy seruant 3 Desire that at the presence of thy Lord the house of thy heart may be quiet and in peace And resolue with thy selfe that thou wilt mortifie thy iudgement will affections and fences and cast away whatsoeuer shall displease him 4 Loue him with all thy soule which thou shalt doe if thou doest submit thy life vnto him if onely thou wouldest haue life and wouldest keepe it that it might obey him if thou dost direct all thy cogitations desires words and workes to his good pleasure 5 Thou shalt aske of him those seauen things in the first Meditation 3 Meditation 1 Behold Christ thy Sauiour in the midst of thy heart as thy Master which teacheth thee the way of saluation and giues grace to performe what he teacheth and thy selfe as his disciple who for thy great negligence hast learned little or nothing of him 2 Giue him infinit thankes 1 Because he would be present at the Sacrament that as a most wise Doctor he might teach thee the way of perfection and instruct thee in things to be done and omitted 2 Because with so great mercie hee hath heard the petitions of his Disciple crauing heauenly knowledge 3 Because the Master of Angels and Men hath deigned to remaine in the lowest ranke of thy polluted heart to teach thee 3 Blush before him because thou art so estranged from his Doctrine and art so filly a scholler in the imitation of him Resolue also with thy selfe that thou wilt forsake all created things both in thy vnderstanding and affection and wilt wholy cut off all inordinate loue of the creatures from thee 4 Loue him with thy whole minde Which thou shalt doe if thou resolue to clense thy spirit from euery thing that may displease him if thou purpose to adorne it with vertues if thou doe continually adhere vnto him in thy memory vnderstanding and will if thou dost labour for ttanquillity of the minde that Christ himselfe may dwell in thy heart 5 Aske of God those seauen things before remembred 4 Meditation 1. Behold Christ thy Sauiour in thy heart as thy most faithfull friend who hath aduanced thee his owne workemanship and his owne vassall to his familiarity and friendship and thy selfe as a friend at the table or rather an hireling who when thou receiuest comfort then louest him but being beaten for thy amendement waxest cold in loue 2 Giue him imnense thankes 1. Because hee would bee present at the Sacrament that hee might visit thee being made his friend by grace and that hee might talke with thee words sweeter then hony 2. Because with so louing eares hee heard the petitions of his friend begging perseuerance in friendship 3. Because as a most rich friend hath determined to dwell by grace in the conclaue of his most poore friends heart 3 Conceiue shame and griefe of thy owne nakednesse who art spoiled of vertues and couered with sordid rags of vices kindle the desires of vertue especially such as thou most needest aske them instantly and exercise some of them with internall acts as time and place will suffer 4 Loue the Lord thy God with all thy strength And that thou shalt doe if thou doest offer vnto God the powers of thy soule and also the sences and instruments of thy bodie in the vnion of his powers and sences and determinest to vse them euer to his seruice 5 Begge of God the seauen graces aforesaid 5 Meditation 1. Behold Christ thy Sauiour in thy heart as thy elder brother and the first borne of many brethren who hath reconciled the enemies of his eternall Father vnto him and made them his brethren and thy selfe as a little brother worthily the least or rather vnworthy of such a name because thou art both in life and manners most vnlike vnto him 2 Giue thankes 1. Because he would please to be present at the Sacrament that he might not call thee an enemie but might acknowledge thee for a brother might deuide with thee his fathers inheritance 2. Because hee would heare with so great loue the petitions of his brother so vnlike him in manners and by the coldnesse of conuersation affecting him with tediousnesse 3. Because the first borne Sonne of our heauenly Father reigning now in heauen did not abhorre the base and obscure dwelling of his brother remayning in exile but was pleased to dwell in it 3 Obserue thy selfe to bee distanced from so louing a brother and complaine of thy misery wish ardently by praier his intimous familiarity and propose to thy selfe that all things necessary to obtaine this guift are to be performed of thee 4 Loue him with all thy power which thou shalt doe if thou doest effectually propose and faithfully performe it that with all thy indeauour thou wilt be aduersant to all euill and performe all that is good 5 Thou must aske those seauen things before named 6 Meditation 1.
that sinne bee it great or small which wee prosecute with a true detestation and hatred that sinne I say onely is remitted vs but wee detest that sinne which wee know wee haue committed which in the inwards of our minde with an attentiue discussion of the conscience wee deprehend Mary Magdalene first beheld the foulenesse of her heart and then washed our Lords feet with her teares lamented her iniquities Greg. Hom. 33. and obtained pardon of her sinnes Because shee beheld the spots of her turpitude she ran to the fountaine of mercy to bee washed But if she had not beheld her blemishes out of doubt shee had not come to the bath of mercies toâ— bee clensed Therefore if thou wilt bee clensed from thy dayly sinnes detest them by compunction if thou wilt detest them first know them by examination for as no man loues the good hee knowes not so no man hates the euill whereof hee is ignorant Moses put his hand into his bosome and it came fourth leprous Exod. 4. so whilst wee put our hands into our bosomes and discusse our owne consciences wee bring into knowledge the leprosie of our sinnes he put it againe into his bosome and brought it fourth and it was cleane without any leprosie So whilst wee are in a dayly examination of our defects wee are at length clensed from the filth of our sinnes Therefore the discussion of the conscience is like to a bath wherewith whilst we know and lament our sinnes wee are through the mercy of God clensed Now then there is none but seeth that the examen of the conscience is necessarie to the puritie of the minde because it both laieth open our sinnes and being knowne bewailes them and whilst by teares wee labour to purge them the Lord who mightily desires our amendment doth of his goodnesse through Christ giue vs full remission of them 2 Wee are now come to consider the benefits of this examen which is the third tiling I promised to open Those things which are very necessary vnto life are went euer to bee full of great profit that the benefit of them might enforce the daily vse of them Whence it is that seeing this discussion of conscience is so necessary to aduance a godly life it cannot but abound with most pleasant fruity which the Saints of God as from a tree may daily receiue from it Now wee haue seene the great necessity of it as being a most present remedy of the emendation of life and the originall act which God vseth to the remission of sinnes The benefit of it is most manifest seeing not onely Christians but euen Heathen Philosophers instructed by the conduct and light of nature haue obserued it To omit both Seneca and Plutarch Pithagoras hath in most elegant verses described this discussion of the conscience of which the sence is that euery one before hee compose himselfe to sleepe ought to discusse his daily actions and obserue in them these 3 things 1 Wherin he transgressed 2. What hee had done 3. What hee had left lesse perfect Who will denie the profit of this discussion to be most manifest which the blinde did see and euen those indewed but with a glimmering of the light of nature haue so wifely disciâ—hered Therefore besides those wee haue named there are many other worthy fruits of it 1 The daily discussion of the conscience is profitable to the destruction of vices because whilst the minde beholding it selfe knowes it selfe to be vitious and fowle whilst it laments and detests the sinnes that defiled it it inflames it selfe vnto the fight and in fighting puts to flight the sinnes to which it was subiect Iosh 3. Euen as when the Priests entred into Iorden the waters stood like vnto a mountaine so when wee enter into a serious discussion of our conscience all our ill customes renounce their former streame steppe backe depart from vs and loose the strength wherewith they were wont to molest vs. 2 It is profitable to the planting of vertues in vs. For as the diligent in any faculty doe by frequent beholding of their worke learne to amende it and from small beginnings comes at length to great perfection in his art so hee that is studious of vertues whilst he daily examines his actions and despiseth this as naught but adorns and decks the other as lesse perfect and casts another off vnto some fitter time with in few monthes will grow to a great measure of Sanctification The knowledge of liuing well is to bee acquired by many meanes partly by reason partly by example partly by doctrine partly by meditation of the Holy Scriptures partly by a daily looking into our owne workes and manners But this last of all others is the most necessary as making vs to grow in graces and cut off all superfluities that the minde may come to her ancient beauty 3 It is profitable to the acquiring of the mindes quiet because whilst he laments the euils committed and leaues nothing in the conscience to trouble or check it it must of necessity bring with it peace and quiet This peace Iob found when hee said Iob. 27. His heart did not reprehende him in all his life The Saints of GOD cease not to search the verie secret corners of the heart and subtilly sifting themselues doe cast away the cares of earthly things and all their thoughts being digged vp when they finde themselues not bitten with any guiltinesse of sinnes do â—est secure as in the bed of their owne hearts They desire to bee hid froÌ„ the actions of this world they euer consider their owne things Those that are thus buried in themselues doe sleepe secure for whilst they vigilantly â—enetrate into their owne inwards they hide themselues from the laborious burdens for this world vnder the sweete shadow of rest For they suffer nothing that can hinder their quiet to â—est within the circle of their â—earts For euen as those that doe diligently search their house before they sleepe that they may not leaue any theefe or enemy lurking in any corner to surprise them may after take their rest in great security so those that before they lie downe to sleepe doe search out the secret corners of their hearts and doe labour to cast out with teares all that they finde therein vitious and naught doe procure vnto themselues a quiet and secure life On the other side wee know that no man is suffred to sleepe when the warre waxeth hote because as long as we doe not ouercome and repell them wee must of necessity bee troubled with their assaults 4 Besides it is profitable to acquire wisdome For hee that searcheth out himselfe and examines the beginnings ends and circumstances of his workes doth so learne how hee may thenceforth liue what things are to bee done and what not The my of a foole saith Salomon is right in his owne eyes Pro. 12. but hee that heareth counsaile is wise Why the foole Because hee takes
vnchangeable most profound most euident and is wholy altogether for with one onely simple aspect it teacheth from one Eternity to the other seeing with one onely glimpse whatsoeuer is possible to be seene or knowne so that from that that God is God hee so knoweth whatsoeuer hee knoweth that hee can know nothing de nouo which before hee knew not because nothing can bee new vnto him for all things past present and to come and which by any meanes are possible hee knoweth distinctly and euidently without all mixture of doubt opinion or perplexity Whence I learne that as God forgets not mee but remembers mee and all mine so distinctly as if I were in the world alone so I should neuer forget my God nor the things that belong vnto him 4 If I would meditate of Gods Omnipotency I consider first that hee is infinitely Potent to do what hee will Luke 1. without any limits or bounds nothing is impossible with God Secondly that this Omnipotency is onely proper vnto God so that onely God in his owne nature and essence hath power but no creature hath any but participated from God onely God can doe what hee doth without the helpe of any other yet doth hee so participate this to his creatures that euery creature can doe that which is conuenient to his nature Thirdly that this Omnipotency of God doth exercise it selfe euermore in doing good vnto vs this being the Fountaine from whence all his Diuine Benefites do flow For hee created the heauen and the earth for vs wherein what benefites wee receiue by the Light by the Firmament by the Sunne and Moone by the Birds and Fishes by the Beasts of the earth and all the Treasures thereof the tongue of Men and Angels cannot declare And after the creation in that hee conserues the world and all that is in it for vs and by his Prouidence disposeth of all things for our good calling vs to the grace of his Iustification by the Ministery of his blessed Word and Sacraments and neuer leauing to accompany vs with his benefites and graces vntill hee bring vs to himselfe if wee will vse the holy meanes which to this purpose bee hath in Iesus Christ ordained for vs. Heere must wee giue diligence that the whole structure of our liues and of our considerations may chiefly depend vpon these three fingers of Gods Wisedome Omni-potencie and Goodnesse to which the actions and affections of these three Diuine Vertues of Faith Hope and Charity may answere For Faith answers vnto his Wisedome Hope to his Omni-potencie and Charitie to his Goodnesse Albeit all the three vertues and their actions respect the three Attributes of God together 5 If wee would meditate of the infinite Mercy of God then consider first that it goes before all his workes of Iustice for before God punish any sinners hee offers them infinite mercies Secondly that his mercy doth euer accompany the workes of Iustice Psal 76. for in the midst of punishment hee cannot forget to bee mercifull Thirdly Hab. 3. that the latitude of his mercy reacheth to all his creatures Sap. 11. Psal 35. and all their miseries yea euen to the bruit beasts Fourthly that hee is in a speciall manner mercifull vnto sinners and all kinds of sinne Psal 5. expecting â—â—ely their repentance that hee night cast their sinnes into the â—ottome of the Sea Mich. 3. and put them as farre from them as the East is from the West Psal 102 Math. 18 Hee forgiues seuenty times seuen times Ergo should I bee mercifull towards â—ny neighbour in imitation of his â—ercies vnto mee Ergo may I also conceiue great confidence of his mercy to mee a sinner Fifthly that in a more speciall manner hee is mercifull to such is loue and serue him such as are the vessels of mercy Rom. 9. This mercy of his towards his Elect is Eternall Psal 102 hauing neither beginning nor ending but is euen as God himselfe from euerlasting to euerlasting this mercy preuents accompanies and followes them euen to the last gaspe Rom. 8 This mercy is most high Ier. 31. for it aduanceth the elect to most excellent good things Psal 107. so that as the heauen is higher then the earth Psal 35. Psal 102. so is his mercy greater then their misery Sixthly and lastly he hath expressed his Mercie in the most exact manner that can bee possible For seeing as God hee could not bee sorrowfull for our hurt which is an effect of mercy his infinite Mercie prouided that his Sonne should take our nature on him Heb. 2. that hee might in all things bee like his brethren sin excepted and so become mercifull and sorrowfull for vs nay not content to haue inward compassion hee tooke on him all our miseries and paines Heb. 4. and hath not so left vs but by his Word and Sacraments hee helpes our necessities and infirmities considering wee are but men and stand in need of many remedies 6 If wee would meditate of the infinite Goodnesse of God First consider that hee hath in him all the degrees of goodnesse which are in the creatures infinitely more excellent then in them Secondly that all the goodnesse is so in his owne Essence that hee doth not participate it from any other thing nor can bee taken from it Thirdly that this Goodnesse so excels all the goodnesse of the creatures as the thing it selfe doth the name Fourthly that God is most propense and ready to communicate his goodnesse to all but chiefly to man for goodnesse hath a diffusiue power And this hee doth not constrainedly but onely out of his goodnesse nor doth hee communicate his goodnesse for his owne benefite as men doe nor yet doth hee suffer his propensity of goodnesse to bee idle but exerciseth it by all meanes possible powring it out according to the order of his infinite Wisedome Therefore when I pray I will poure out my soule in his sight 1. Reg. 1. Psal 141. I will poure out my prayer before him Nay I will poure out my heart before him O thou infinite Goodnesse which chiefly desirest to bee communicated if thou didst not communicate thy goodnesse it were impossible there should bee any goodnesse besides thee make mee partaker of these excellencies wherwith thou hast communicated thy selfe that I may loue thee serue thee obey thee not for feare but of loue willingly not for my owne benefite but onely for thy seruice not with a sparing minde and heart but with a liberall and generous Spirit Thus may wee meditate of all Gods other Attributes 15 How to meditate on the Lords Prayer or any words of the holy Scripture In meditating on either of them it is very good to pause and stay so long vpon euery word of the Lords Prayer or any sentence of Scripture as long as our soules should finde any rellish or profite by it In euery Petition I may meditate on these points following 1
short obseruations following the larger discourse whereof is in the tract of meditation first to know the mysterie or matter which we build our prayers on with the circumstances of time place persons c. secondly not to come to prayer with a tyred spirit after much reading or writing thirdly for some good space before prayer diligently fore-see and commit to memory the chiefe points you will insist on in prayer fourthly to enter the chamber of the heart a good while before prayer and shut the dore of the heart against all other cogitations thinking with himselfe what hee is to doe fifthly to come to prayer with great appetite and inflamed desire and as hee that hath no appetite to meat gets one with strong exercise of the body so about to pray wee must stirre vp our deuotion either by reading or diligent examination of the conscience sixthly to inflame him the more let him that prayes thinke that hee comes to a most rich veine of gold from whence hee may carry most rich treasures seuenthly with his minde and heart lift vp let him on the one side behold the greatnesse of God and his presence and on the other his owne vilenesse and multitude of his sinnes and that yet notwithstanding all this God vouchsafeth him a free accesse and audience eighthly with humble and deuout gesture of body let him doe vnto God most profound reuerence in heart and tongue saying Shall I speake vnto my Lord being but dust and ashes ninthly and lastly let him doe all these with great obseruation but yet without scruple or too much anxiety of heart if hee forget any of them 2 What is to bee obserued during the time of prayer I refer to the former tract of meditation where I haue shewed these foure requifites in this part first a preparatory prayer secondly certaine praeludia and prefaces thirdly certaine points fourthly certaine colloquies with God 3 After prayer these things are diligently to bee obserued first a particular examination is to bee made sitting or softly walking for a quarter of an houre how our prayers haue succeeded well or ill if well then are wee to giue God thankes to humble our selues and acknowledge that this was not our owne but onely proceeded from the goodnesse of God if ill then to begge pardon of him for it Secondly inquity must diligently bee made wherein thou hast beene defectiue and a firme resolution to bee holden of more diligent obseruing them heere-after Thirdly thou must retaine in thy minde some fruite which God hath communicated to thee in prayer that thou maist conuert it to thy benefit fourthly briefly and wisely dispofe of all the businesse of that whole day that thou maist conceiue the good purposes which God inspires in thee Fifthly diligence must bee vsed that all the day wee remaine in a continuall deuotion as much as may bee free from all distraction neuer at any time for getting God but euery where from the heart proclaiming The Lord was euer in my sight Sixthly Psal 10. to conclude that this exercise may bee profitable thou must determine twice euery weeke an examination vpon all these things that belong to prayer seeing it is a thing of most account and heerein thou shalt examine how thy prayer hath succeeded whether thou hast made any passage in it whether thou hast felt any impediment and the like and to this end thou must conferre weeke with weeke and moneth with month and appoint certaine houres of the day to this purpose But yet it remaines that wee speake somewhat more of those 8 kindes of prayer that heerein wee may know first how to giue thankes secondly what things wee are to pray for thirdly for whom to pray fourthly of whom wee must aske fifthly how wee must aske 1 Mentall prayer as wee haue said is an inward talking of the soule with God to whom hee expresseth all his Petitions and necessities without any noyse of words and this is of two sorts first when the soule by it selfe findeth out sighes by which it speakes vnto God as if the soule should inwardly say ô Lord God thou hast inriched mee with many blessings giue mee grace to vse them all to thy glory and my owne saluation secondly when the soule doth ruminate with it selfe some vocall prayer as the Lords prayer or any other which it hath committed to memory and offers vnto God the Petitions therein contained In prayer therefore wherein a man hath to do with God for the most part three things are necessary first to giue him thankes secondly to aske things necssary thirdly to offer vp vnto God himselfe body and soule 1 Now that wee render vnto God worthy thankes for his benefites wee must propose to our selues a double catalogue of them in our memory the one of benefits in generall as his Creation Preseruation Redemption Vocation Iustification Sanctification Election his gratious patience long-suffering in expecting our returne and the like the other of particular benefites which as they are proper vnto euery man so must they specially of euery one bee remembred as namely that hee is borne of good and Christian parents that hee is of a good constitution of body and sound that hee hath beene preserued and deliuered from many infirmities and dangers of body and soule and such like euery one of which benefites if we doe but a little ponder with our selues wee shall finde a most large occasion of giuing him thankes and that we may haue rule heerein to procede by let euery one giue him thankes first for the blessings of nature secondly of Grace thirdly for blessings acquired Also first for the good things of the soule secondly of the body thirdly for outward good things in particular of all which hee must take an account of himselfe how God hath stored him with them that hee may bee thankefull for them And indeed it is meete that continually wee giue thankes vnto God seeing euery moment wee receiue benefites from him for no moment is there wherein wee receiue not from God life sense vnderstanding and all other good gifts both naturall and super-naturall that are in vs or belong vnto vs Therefore if when thou receiuest any benefite from any man thou art presently thankefull for it how canst thou but bee ingrate vnto God when receiuing innumerable benefites from him thou dost not answer them with a thankefull heart Thou shalt therefore giue thanks for things prosperous because they are giuen thee for thy comfort for things aduerse because they are ordained for thy correction and the augmentation of thy eternall Crowne thou shalt giue thankes for spirituall gifts because they enrich the soule and for corporall gifts because they preserue the body which is the palace and habitation of the soule Thou shalt giue thankes for the things giuen vnto thee because they belong vnto thee for the things bestowed on thy neighbours because they belong to such as thou art bound in charity Euer shall thy heart
those motions in which we are longer captiued to which we do sometimes consent though in smaller sinnes as to be delighted that our words or actions should be had in some estimation or other mens to whom in some carnal and worldly respect we stood affected or to be sory and lament for the contrary namely for their iniuries or for the auersnes of others from vs. In all which albeit sinne may seeme but to haue a little share and that to consent and belong holden in these seemes not to be deadly yet so great dammage is hereby brought vnto the soule as he well knoweth it who seckes God from the heart For from hence it is that the soule is blinded and dulled and made heauy and lumpish to all good things Therefore he that would be euermore the Lord and Master of his actes and a potent man in Gods fauour so that he may easily doe the will of God must by and by resist the first motions of his will desiring and affecting iniuries labours sorrowes contempt and euery kinde of contradiction which offers it selfe resisting such appetite of sorrow and griefe which in the first motion offers it selfe for such iniuries and the like And on the other side considering honors mens fauours and all such things as are sweete and delightfull to the flesh which mooue in vs any complacency or liking we must be ready that in our will we may bring fourth the act of not desiring such things as we naturally couet for so doing we shal first shū the sin vanity by often doing obtaine most excellent habit all wicked habits being expulsed And albeit that often our euill habits and customes makes it difficult to desire that which is good or not to affect the euill yet being in our power as I haue said albeit at the beginning weake acts are produced yet must wee not bee slacke to bring fourth such acts for by little and little they will gather strength and bring no small benefit to the soule For euer as he that giues himselfe to the study of grammer if he at first learne but to decline a nowne he thinkes he hath done no great thing but as he goes on and learne to decline diuerse at the end of the yeare hee will both vnderstand and speake almost all things and so much the better the second and third yeares and so at length will become a perfect grammarian especially if euery day with all diligence and care of memory and vnderstanding he apply himselfe to the study all which care and indeuour is very needfull to become perfect so in this most soueraigne art of seruing God how much more necessary is it to imploy all our wits and time vnto which knowledge not one onely habit but many are required as the habit of the loue of God and man chiefely our enemies the habit of humility Patience and abstinence euery one of which requires more time to learne then grammer seeing in our soules are rooted sundry other habits contrary to these which neuer falleth out in him that learneth grammer or any other science Yet obserue that by how much as the acts which the will produceth are more vehement and frequent by so much sooner are habits acquired as it falls out betwixt two of vnequall wit that the one profits more in a yeere then the other in two applies his study with al his power the other labours but little therein And we call that a vehement act as when one is iniuried or despised without any precogitation or pre-conceiued imagination therof If then wee incline the will strongly so much to desire this as that wee should reioyce at it whereby through such ioy the soule might he tamed against that which it first loued against the will of God this we call a vehement act On the other side honor and fauour of men being offered vs if then we puissantly incline the will to turne away from these things because such fauour and honour might be impediments to contempt and direction which is the way to humility which God so much loueth Such acts are of so great efficacy that a few such would produce an excellent habit of humility and patience and so may we say of other vertues But aboue all our frailty requires that we labour with great sorrow we roote vp vices out of the soule And we doe not onely kill the roote of vices that great one of sinne brought foorth and practised but euery small inclination which wee feele in our selues to sinne is the roote of sin moouing vs to doe so against that which the Gospell commandeth vs. Therefore we must striue to strangle these inclinations as the children of the most high God with all our power For albeit such rootes are deeply planted in the soule yet by frequent acts at length we shall so extirpate them from the land of out flesh euen as we are wont daily to roote vp out of the earth the roots of corporall plants For such rootes are not eradicated and vnrooted at one two or three blowes but by many and frequent strong atchieuements and labours but by many more labours is one vicious habit to be displanted for it hath laide his roots much lower and more fixedly both in the body and minde This instruction may seeme to conteine nothing but dry and barren words but such doe the grounds of all acts and sciences seeme to be yet of such great benefit is this instruction that this alone sufficeth to teach vs the manner and reason of doing well albeit all other meanes were vnknowne And it is so necessary withall to be knowne and fully vnderstood as it is necessary for him that would make a strong and stable building to know and haue a sure foundation And it should bee in vaine to hope for vertue in an eminent degree by the ordinary way this way being neglected For want whereof many haue laboured but without fruit as it falleth out in many affayres of the worlde whilst a due and direct order is not obserued which is the life of euery action 7 Instruction That there is a way of planting good habites in the soule and rooting out the euil and that by the foresaide instruments and withall that it is the office of humility to bee ignorant whether wee haue obtained these good habites and withall the grace and fauour of God Hee that would rightlie serue so great a Lord as GOD is presupposing that the slaughter and ruine of the soule consists in euill habits and the reparation in good which regularly are produced by many acts or a few but those vehement strong must consider that seeing all habits are placed in the soule the acts also by which they are therein produced are principallie done by the instruments of the soule albeit sometimes they receiue helpe from that which is corporall As for the point a man desires to build a house that might giue him contentment money he hath yea and also materials
a high manner this their desire it fulfilled and how much ioy they haue of the one and the other Therefore it is manifest of what great excellency this worke of the loue of GOD is seeing neither tongue nor pen is able to expresse it 3 Now hauing seene the remedite for this coldnesse of the loue of God what this loue of God is what is the beginning progresse and end of it It is fit that wee know how much and how often we must be imploied in this loue And surely so farre as briefly can be gathered wee must know that wee must euer or at the least by infinit turnes euen in the same houre if it bee possible exercise our selues in this loue yet that wee may bee able the more liuely to feele how wee ought continually thus to loue wee must obserue that if the exchange be commendable whereby one takes vpon him the labour of one houre or giues some small mony for the redemption of a thousand men captined by the Moores without all companion he shall and ought to thinke his time better bestowed that himselfe or any other man should sustaine death yea manie deaths that some other man for a most small time may loue God if that loue cannot be had without suffring of the same death or deathes euen for that small space of time and that is so true that it not onely hath place when he who for that smal space of time loueth God by that loue obtayning heauens glory but also if we were certaine that hee might by diuerse other seruices towards God in that small space of time obtaine the said glory which hence is manifest For that short loue hath in it greater good then the euill of of him that is suffred with much griefe who doth also wish death a thousand times Besides it shall yet incomparably be a greater good if we shal consider that for this short time of loue shall be rendered an increase of grace and further also an augmentation of perpetuall loue together with Celestiall glory And how great a good that is hee shall know who vnderstands what is the greatnesse of diuine loue And this being knowne it will yet more cleerely appeace that wee ought euermore or by inumerable vicissitudes to performe this so sublime a duty of loue that doing here that which is our duety wee may increase in strength to doe the same in heauen where those that â—aue obtained glorie doe so much more excellently loue by how much more they haue loued when they were on earth But if we ought by these inumerable turnes wee ought to loue this our most glorious God because the act of this loue is of inestimable goodnesse then let vs turne our selues to consider our owne negligence and malliceâ— and behold how bitterly wee ought to lament euery moment of our liues which hath passed without this loue Againe how much more grieuously wee ought to bewaile al those things which haue disioyned vs from this loue and such are all our sinnes by which we become capitall enemies and most contrarious to this loue and at the best brings a shiuering coldnesse and sluggishnesse ouer our hearts to so great a good and withall let vs consider of what great reprehension he is worthy that doth not intimously from the heart reioyce at euery thing which may promote vs to so great a good such as iniuries contempts persecutions and the like are And on the other side if wee doe not mightily lament as often as wee finde any impediment to so great a good such as humaine fauours and all other complacency and temporall delectations are Surely so reprooueable is it that we do not ioy or grieue at the things wee haue spoken by how much it is more better to suffer death a thousand times then the iniuries and persecutions which mans malice was wont to inferre or the sorrowes which wee can feele whilest wee flee the fauours of men and other things which were wont to be delight-some to vs. Againe that in so excellent a iouruey nothing may hinder vs wee must obserue that if sometimes for the debility of bodie or because wee haue not attained so great vertue in the soule as is necessarie to the suffring of aduersities it is necessary then that wee flee persecutions and the societies of such as affect vs with iniuries or to procure I some delicate and sauory things that wee may doe that with an actuall intention of greater euils and often lamenting for that in fleeing from aduersities we should depart froÌ„ that which is good which may promote vs to so great a good as is the loue of God and that taking vp these pleasant things wee should omit those bitter things vnto which by the malice of our negligence we are obliged And wee must doe this with an humble Prayer vnto GOD supplicating his goodnesse to strengthen verthe both in body and soule whereby hauing receiued power to resist our frailty for which by the defect of our power it was necessary for vs to flee persecutions or to take vp things pleasant vnto vs wee may bee without any impediment disposed to that same heauenly loue of him and his glory And that wee may the more cleerely know how worthy these our negligences are of reprehension whereby wee fall from this pretious loue it will be to good purpose to obserue that which wee haue written before of the hatred of our selues which is the foundation and primary disposition to this loue of God And because wee haue no balances on earth wherewith continually to weigh the same wee must aske of God that he would prouide vs from heauen and God graunt that our liues may neuer bee weary of the consideration hereof From all these is to be obserued what great madnesse it is not to procure that great glory in heauen seeing the sublimity of that glory doth necessarily follow low the seriousnesse of that loue and although the greatnesse of that glory were not much to bee regarded which is ordained for vs yet are wee much obliged to regarde that we may obtaine the greatnesse of the loue that being made glorious we may euer loue him who is most worthy of all to bee most highly loued But that we may see how we may be able often to loue chiefely when the taste in sweetnesse forsakes vs which of it selfe was wont to stir vs vp we must take a helpe from the sixth Instruction seeing God giues grace to the will to incline to this or that as often as the seruant of God shall prepare himself therunto froÌ„ al which the seruant of Christ may obserue what an infinit and irrecouerable losse we receiue when wee omit to loue God in euery moment of time wherein wee may loue him And if it bee to bee lamented whilest by neglecting of great dignities or earthly riches one receiues a great losse How much more lamentable is it seeing the losse is farre greater to omit euen for a
ingrate as to passe by such and so greate a benefite without thanks who is so colde as that hauing tasted meat so reeking hoate with loue doth not also himselfe waxe hoate surely that were a signe either of spirituall death or of stupidity disposing vnto death After the holy communion if thou doest not feele some spirituall refection it is a signe of spirituall infirmity or death Doest thou put fire in thy bosome and feelest no heate or hony into thy mouth and feelest no sweetnesse how then canst thou eate and drinke at this heauenly Table and not be drunke with the plesures of Gods house therefore let vs learne of others who haue receiued small fauours with thankfull hearts to take this great benefite with no lesse thankfulnesse When Boos perswaded Ruth to gleane the cares after his seruants he said vnto her hearest thou my daughter goe to none other field to gather neither goe from hence but abide with my maydens let thine eyes be vpon the field that they doe reape and goe thou after the maydens haue not I charged the seruants that they touch thee not besides when thou art a thirst goe vnto the vessels and drinke of that which the seruants haue drawne This benefit with what thankfulnesse doth she repay it she fell on her face and bowed her selfe to the ground and said how haue I found fauour in thy sight that thou shouldest know me seeing I am a stranger but thou art called not by a rich man but by God not to gather cares but to eate the bread of life not to drinke water of no value but to drinke the pretious bloud of the Lord art thou inuited with what great humility what great zeale what great affections of loue oughtest thou to giue thankes for this benefit Ester inuiting her Lord Ahashuerosh to a banquet hee so esteemed it that he said vnto her What is thy petition Ester that it may bee giuen thee Est 7. And what wouldest thou haue to bee done Albeit thou askest the one halfe of my Kingdome it shall bee giuen thee Out of doubt here is greater cause without all comparison of thankefulnesse for there the handmaide inuites the King but here the King inuites his vnprositable seruant there are earthly cates here are heauenly viands from the banquet proceeded the death of an enemy and temporall safety but from this ariseth the destruction of sinnes and spirituall saluation Who thē is it that admitted to so magnificēt a feast doth not offer vnto God so inuiting him not onely a part of his heart but the whole heart and whatsoeuer he is or hath Who is it that doth him not all duties of loue and praise 2. Sam. 9. What did Dauid with Mephibosheth that he might shew towards Ionathan his father did not hee promise him all fauour Did he not restore vnto him the things that were Saules and commanded him to eate meate at the Kings table And what answered Mephibosheth Who am I thy seruant that thou shouldest looke vpon such a dead dogge as I am Behold what God hath done for thee euen wonderfull things he hath giuen thee many benefits hee hath left thee a dispensatory and most rich reconditory of all graces the blessed Sacrament hee hath giuen that his flesh to eate and his bloud to drinke And what wilt thou do vnto him Wilt thou bee vnmindefull of so many and great benefits contained in one Sacrament Wilt thou forget the Sacrifice of praise and thanksgiuing Wilt thou goe from this table by and by to thy worldly imploiments the Lord complains of those ten leapers whereof but one returned to giue thankes Luk. 17. where are the nine and that worthily for nothing is more damnable then vnthankfulnesse And what complaint will hee take vp of thee if thou receiuing not a corporall but a spirituall health shall either returne no thanks or very cold ones and so great a guest being left alone and vnsaluted shalt betake thy selfe presently to the cares of the world It is the duty of all holy men as soone as they haue tasted this heauenly feast to recognize the great benefit of it and to giue God immense thanks for it Holy Dauid may seem to haue prophesied the same all such as are fat haue eaten and worshipped all they that goe down into the dust shal kneele before him And who are these fat ones of the earth are they not the righteous and holy men which in this world possesse the true riches and are fatted with celestiall cogitations and enioy the most pure pleasures of the spirit Who are those that go down into the dust Is it not the humble in heart who in contempt of themselues fall downe vpon the earth and make themselues inferiour vnto all These doe first eate that is take the misteries of the body and bloud of Christ presently praise the Lord and adore him with thankefull hearts I doe no wrong vnto this place of the Psalms in expounding it thus for two worthy learned men long since haue so vsed it Bas Theod. Thou therefore that couetest to imitate these fat ones of the earth and wilt be partaker of their good things doe not thou separate the things which the Spirit of GOD hath ioyned together eate and adore receiue the benefit and at the least returne though not sufficient yet such slender thankes as thou art able Say with the same Prophet Psal 56. vnto thee will I pay my vowes vnto thee will I giue thanks Where wee read thy vowes are vpon mee O God I render praises vnto thee Thy vowes my God and thy desires or those which thou desirest from this thy creature are not farre off I can easily haue them they are ready without mee I haue them within my selfe which are praises and thankefulnesse which for so great a benefit I will answere thee Being with such cogitations as this stirred vp thou must for some halfe houre or as thou shalt thinke fit get thee into some priuate place and bestow thy self in giuing of thanks And if thou hast not better of thine owne or be one of them who being acted and lead by the Spiof God need no preuention of meditations thou maist vse these seauen meditations which may be assigned to euery day of the weeke 1 Meditation 1. Behold Christ Iesus thy Sauiour in thy heart by faith as a most potent King and thy selfe as one guilty of many sinnes standing before him and desiring mercy 2 Giue him infinit thankes 1. That he hath beene pleased to leaue thee so great a pledge of his loue as to be present at this holy Sacrament not as a Iudge punishing thy sinnes but as a most louing Father and King pardoning thy offences 2. That with so great fauour hee hath heard thy praiers put vp with such a polluted heart and lips 3. That hee would condiscend to dwell in that fowle and vnprepared house of thy heart 3 Detest all thy sinnes before him conceiue
Behold thy Sauiour Christ in the midst of thy heart as a most pious Father who begate thee on the crosse not with pleasures but sorrowes and thy selfe as the prodigall sonne returning from a farre countrey after thou hast wasted all thy Lords goods with vicious liuing and knowest thy selfe to stand in neede of his goods and mercy 2 Giue him infinit thankes 1. Because hee vouchsafed his presence at the Sacrament that hee might claspe thee in the armes of his loue being his forlorne and cast away sonne returning vnto him from a most barren land namely from thy selfe 2. That with so much pity he would receiue the petitions of his most vnthrifty and disobedient child begging pardon of him 3. Because a father most worthy of infinit loue would not onely receiue into his house a most vngracious child but also would dwell euen in the dung-hill of his filthy-breast 3 Being placed before him instantly desire beg of him true sanctification that being clensed from sinnes and adorned with all vertues thou maist cleaue vnto him cōtinually both in vnderstāding and affection by perfect faith and charity maist liue of him through him and for him 4 Loue him with all thy might so that for him thou despise thy life if need be the health of thy body riches pleasures and honours and accustome thy selfe to llue without the creatures 5 Begge the seauen abouesaid 7 Meditation 1. Behold thy Sauiour in the midst of thy heart as thy most sweet bridegroome who loued thy soule not because worthy but because hee would and so pleased his owne goodnesse and thy owne sould as his spouse ioyned vnto him by the bond of marriage and allured enticed to him by infinit benefits bestowed 2 Giue him infinit thanks 1. Because he was pleased to be present at the Sacrament that he might ioyne thee spiritually but inseparably vnto him and might cherish the with the sweete imbracements of most chast loue 2. Because hee heard the intreaties of a most faithlesse spouse begging his fauourable aspect and imbracing 3. Because hee hath decreed for euer to dwell with thee in thy bosome as in a bed of all other most desired of him 3 Raise vp thy affection towards eternall glory and compell thy selfe feruently to desire it and to bee transported from this miserable world and say to him as to thy husband tell mee Can. 1. thou whom my soule loueth where thou feedest where thou liest at noone 4 Here gather together all the affections of loue and loue the Lord thy God with all thy heart with all thy soule with all thy minde with all thy powers with all thy strength and with al thy might 5 Aske of God those seauen former petitions This forme of thankesgiuing if thou likest not vse thy owne iudgement in some other But bee sure thou omit not this duetie For the sinne of unthankefulnesse is of all other sinnes the most daungerous albeit thou shouldest receiue but verie small benefits but receiuing so manie and so vnspeakable benefits especially this whereof no man can account the worthinesse it were most intollerable not to giue thankes And for this cause is it that thou receiuest not the mercies thou often desirest because thou hast beene so vnthankefull for this so great a benefit so often receiued For as that deuout father writeth Wee see many at this daie aske with great importunity the things they know that they want Ber. but we know very few that haue giuen worthy thanks for benefits receiued It is not reprehensible that wee instantly doe aske but surely it denies the effect of the petition when we are found vnthankefull And happily this may seeme to be clemency to deny to the vnthankfull that which they aske least it might fall out vnto vs that we should be iudged so much more grieuously by how much wee haue been found more vnthankfull for benefits heaped vpon vs. Therefore in this case it is a point of mercy to withdraw mercy euen as it is a point of anger and wrath to shew mercy namely that mercy of which the father of mercies speakes in the Prophets Isa 26. Let mercy be shewed to the wicked and hee will not learne righteousnesse therfore let vs bee euer thankfull for this so great a benefit and neuer suffer it to passe away with out some notable thankfulnesse of heart for it 7 Of the studie of Christians and how they should profit in learning THere is no man but knowes Idlenesse to be the maine enemy of all vertues therefore must the Christians labour be to keepe him off and shut him out of doores It is not by Idlenesse or sleepe that the reward is obtained as one saith As there is no worke proceeds from him that sleepes Ambr. so there is no fruite but losse comes of Idlenesse Idle Esau lost the blessing of birthright because hee had rather haue meate gotten to his hand then seeke it But painfull Iacob found fauour with both his parents Therefore in all thy studies and readings which thou dost vndertake for increase of thy knowledge labour to bring with thee a right intention and a true scope vnto which all thy knowledge is to bee directed Thou must not learne or read that thou maist become renowmed amongst men not that thou maist bee instiled a learned man not that thou maist bee holden for a great man not that thou maist steppe vp into the chiefest Pulpits and Chaires of Doctors not that thou maist gaine preferments in the Church or policy because to learne to this end is great vanity Thou must not learne that thou maist satisfie the appetite of knowing if thou maist know new and subtill things that thou maist onely fill thy vnderstanding with the knowledge of excellent things for this is vaine curiositie But learne thou that thou maist please God that thou maist accommodate thy selfe to his good pleasure and the prescript of his obedience that in knowing God better thou maist more ardently loue him and more feruently serue him and more diligently performe the duties of the calling wherein God hath placed thee A blemish in any garment is vncomely but in a most pretious garment of silke or costly stuffe much more vncomely so a preposterous intention in euery labor of man is discommendable but in the gayning of knowledge is much more intollerable The great daunger of such as direct their studies to such vaine ends the wise man well describes Iob. 20. His meate in his bowels was turned the gall of Aspes is in the midst of him hee hath deuoured substance and shall vomit it for God shall draw it out of his belly For knowledge is as bread whereby wee refresh the minde which shall be turned into gall when wee direct it to vanity and ambition And the learned doth but vomit it vp when from his drie and barren heart he powres it out without all profit either to himselfe or his hearers And it shal be drawne out
our sins After that I conuerted I repented and after I was instructed Ier. 31. I smote vpon my thigh For albeit GOD alone it is that turnes vs vnto him vnto whom the worke of our conuersion is to bee ascribed as the author of all good yet seeing hee will haue vs in this worke not to bee stocks and stones hee beginning this worke doth not exclude our workes but in what manner wee are conuerted hee shewes saying After I was instructed I smote vpon my thigh First wee must by attentiue discussion knowe our sinnes and after by due repentance chastice them To conclude I was ashamed yea euen confounded because I did beare the reproach of my youth q. d. thou hast shewed mee my sinnes whilst I searched them and touched with the knowledge of them I am ashamed to haue committed them and to haue followed and serued the wicked lusts and affections of my youth Beholde how the knowledge of sinnes which comes by discussion enforceth the heart to griefe patient Iob saw not himselfe And therefore hee was not ashamed but boasted of his owne innocency complayning of the miseries which God brought vpon him but after that by a more intimous consideration he look't into himselfe seeing his owne vility hee laies downe his complaints and takes vp the countenance of a true penitent I haue heard of thee by the hearing of the eare Iob. 42. but now mine eye seeth thee Therefore I abhorre my selfe and repent in dust and ashes q. d. I now see thy wisdom and the iust causes of my smiting and plagues And therefore I reprooue my selfe that so boldly durst pronounce my selfe innocent and to haue suffred without cause I repent for it in dust and ashes So when wee doe not see our owne consciences we thinke our selues righteous and much better then others but when by examination wee discusse them then wee iudge our selues miserable sinners And by how much a man doth see himselfe lesse saith a father by so much doth hee displease himselfe lesse Greg. 35. Mor. and the more light of grace hee hath receiued the more will he know himselfe to be reprooueable Because hee shall more clearely see how much hee swarnes from the rule that is aboue him And the Prophet tells vs Psal 59. that this is the custome of God that hee might by the knowledge of our sinnes drawe vs to sorrow and repentance for them Thou hast mooued the Land and shaken it heale the soares of the land for it shaketh in this place it is demaunded how the Land is troubled and diuided And he answeres himselfe August by the conscience of sinnes a wise and true answere for when a man findes in his heart the sinnes hee knew not before then is hee pricked in his conscience mooued with sorrow troubled with feare that hee may bee healed of the Lord by grace For it is he that pricks that hee might cherish mooues that hee might quiet troubles that hee might by compunction deliuer the troubled minde from the euils for which it is troubled But if wee doe not discusse our selues wee should neither know our sinnes nor bee mooued by contrition without which wee can neuer obtaine the pardon of our sinnes The Spirit saith the Prophet Ezech. 3. lift me vp and tooke me away and I went into the bitternesse and indignation of my Spirit Into what place shall wee thinke the Spirit of GOD lifts vp the iust man shall wee not thinke that into the place of rest and peace where hee may acknowledge the goodnesse of GOD his owne imbecillity and manifold defects And from whence tooke hee him But from earthly cares and troubles of the world that his owne onely care and busines might be to know himselfe and clense himselfe from sinnes There is hee filled with bitternesse whilst hee findes himselfe lesse clensed and lesse seruent then he should be There is he offended at himselfe and from the knowledge of himselfe takes iust occasion of indignation against himselfe and so ariseth from sorrow and indignation to the hope of diuine mercy to the tranquillity of the minde and to the feeling of celestiall consolation For presently the Prophet addes the hand of the Lord was vpon mee comforting me For those doth the hand of God recreate refresh whom it findes pricked in conscience and forsaken out of the knowledge of their daily slips Therfore this is a sâ—re conclusion that the discussion of the conscience is the originall of coÌ„punction the mother of all godly sorrow wherby we are prepared to receiue consolation and pardon of our sinnes This necessity of examination a father doth thus acknowledge exhorting all the faithful vnto it behold saith he thou hast a booke Chrys where thou writest thy daily expence Haue also the booke of thy conscieÌ„ce write thy daily sins wheÌ„ thou art on thy bed hast none to troble thee before sleep fal on thee bring thy coÌ„science fourth remeÌ„ber thy sins in thought word deed for thus saith the Prophet be angrie but sin not what you say in your hearts Psal 4. bee pricked for in your beds On the day time thou hast had no leisure thou hast obserued thy Iudge thy enioyned duety confabulatioÌ„ of friends domesticall necessitie care of children sollicitude of wife feare of souldiours and a thousand other causes doe incompasse thee But when thou shalt come vnto thy bed to giue thy members rest and a quiet hauen no man then troubles thee no man knocks Say in thy soule and in thy heart wee spent a day O my soule what good haue wee done or what euill haue wee wrought if any euill doe so no more if any good giue thankes vnto God And remembring thy sinnes powre out thy teares and labour to blot them out Pray to God and so suffer thy soule to rest Confessing thy sinnes make an account to thy selfe begge the mercy of GOD and thou shalt finde rest What heauie or grieuous thing is it in thy bed to bewaile thy daylie sinnes When thou shâ—â—â— begin to thinke well of thy selfe hang thy cogitations as vpon a racke or torture and shaue them away with the rasor of the feare of God Set before thee the feare of hell which brings vpon thee a cutting blow that hath no sorrow Make vnto thy selfe the iudgement to bee terrible prepare an easier confession of thy thoughts that in the last daiy thou maist not bee more sloathfull to search out thy sinnes Therefore behold how the examination of the conscience stirres vp compunction and a minde pricked being first troubled with the stings of sinne findes out ioyfulnesse and comfort 3 Hence ariseth a third necessity of discussion that without it commonly we cannot obtaine remission of our sinnes I say commonly because sometimes a man gets the pardon of of his sinnes albeit he forget many of them whilst hee truely grieues and repents for his sinnes ingenerall But if we looke vpon the Law of GOD
is to be receiued by vsing it let them mortifie themselues and know that not sensible deuotion but the purity of the soule is to be sought as the chiefe end in this Sacrament but if it proceede from an impatient desire and violent loue that contents not it selfe in any but in the Lord if there be purity of life the gift of prayer an euident profit by the Communion the edification of others and no scandall giuen to others which doe perswade vs that these desires proceede from God he may then very well vse it more often so that hee liue in such sort as he may be an example to others But howsoeuer either of these sorts receiue it let them euer haue that of Chrysostome in minde whom shal we make most account of those who once or those who often or those who seldome receiue it neither those who once nor those who often nor those who seldome but those that take it with a cleane heart a cleane conscience and a life vnreproueable Now there are two sorts of disposition and preparation to bee vsed in receiuing the Sacrament The first is as it were a farre off and that is no other but a holy life free from vices distractions and foule crimes which doe defile a man and make him odious in GODS sight For the more humble in heart pure in minde feruent in loue and holy in life thou art the more worthily shalt thou receiue this Sacrament 2. Tim. 2. Therefore are wee aduised to clense our selues from all sinnes that we may bee vessels sanctified vnto honour and ready vnto euery good worke our liues must bee euer so holy as that with comforts and profit wee may receiue the Sacrament euery day if neede were The other kinde of preparation is to bee performed for a weeke or some such fit time before our receiuing of it in which time a full suruey without partiality beeing taken of a mans life wee may so giue our selues to Prayer Fasting Repentance and other Holy duties that wee ridde from vs the burden of our accusing sinnes and bee furnished with Faith Hope Loue and all the troupe of sauing graces to the ende wee may in some competent measure approach that Heauenly banquet And to conclude with the same or more diligence which when thou seest a woman painte and trimme her selfe that shee may appeare to bee beautifull to men must thou deeke wash purifie and painte thy selfe and thy Soule with inward graces that thou maist bee truely beautifull in the eyes of thy louing God And if after thou hast liued a holy life and for some time before the communion also prepared thy selfe and that day wherein thou receiuedst the communion exercised thy selfe in repentance and holy desires and shalt for all this find no sensible deuotiō but rather a drynes yet cast not down thy selfe nor withdraw thy selfe from the Sacrament for the wisdome of God worketh diuersly in those that serue him the effects of his graces nor must any man search out the secrets of God for they are vnsearchable and past finding out Therefore the indeuoute ought not to bee driuen from the Sacrament whilst hee liues holily acknowledgeth himselfe humbly and comes reuerently nay whilst hee tells me hee is sory for his sinnes and purposeth amendement and craues the helpe of that blessed Sacrament he is not to be kept from it For it is the hid Manna and conteines abundance of all spirituall delights Now for some good time after the receiuing of the Communion thou shalt doe well to recollect thy selfe to giue thankes for so great a benefit for not only the defect of preparation but euen the defect of giuing of thankes may much hinder the fruite thereof For shall we receiue all those infinit benefits of his passion and passe by him vnsaluted He comes to heare our petitions and helpe our miseries and shall wee aske nothing of him He enters most louingly into the Inner chamber of our hearts and shall we giue him no thankes Least wee fall into so great ingratitude and loose such an opportunity of profiting sit like good Magdalene at the feete of thy Lord and Sauiour Heare diligently his word hee will vouchsafe to teach thee something speake to him be confounded at thy owne vility and nakednesse and begge pardon for thy small and remisse disposition offer vp to him thy body and all that belongs vnto thee a holy lyuing and acceptable Sacrifice lay open thy miseries and necessities desire his grace and all the good meanes that may further thee thereunto and exercise thy selfe in all the affections of loue If thus thou shalt doe the Lord will not suffer thee to depart from his presence without a blessing 2 Things to bee done euery weeke is the hearing the word preached THis is very necessary to bee heard at the least once a weeke for as it is the true and onely meanes in that kinde to heale our spirituall leprosies so is it to conserue and keepe vs in sanctitie of life and spirituall health Two things amongst many other benefits wee receiue from the word Ber. saith that deuoute father it heales vitious soules and it admonisheth vertuous soules One calls it a bread and a sword a trumpet for it sounds in our eares bread for it feeds the hungry soule a sword for it penetrates the very secrets of the heart If then thou wilt profit by hearing come prepared as in the first part of this treatise thou art taught Come with preparation praier and great desire to learne Heare not negligently and for fashion but let the words of wisdome sinke into thy heart For they inquire at the mouth of the wise man in the congregation Syr. 21. and they shall ponder his words in their heart They will not heare perfunctoriously and negligently but thinke on his words in their heart and wisely ponder them to the end to worke out their saluation thereby And thou shalt stirre vp this holy desire much if thou shalt obserue well that thou standest neede of heauenly doctrine Yea with so much more care and attention is it to be heard by how much as experience hath taught thee that by frequent hearing of it negligently thou hast receiued from it no benefit or very little benefit at all The similitude of that learned man is very fit to expresse this businesse as saith he The fish which are bred in the salt water Clem. Alex. doe yet for all that stand neede of salt to season them so euen those that are much exercised in Religion and are bred and brought vp in hearing the word doe stand neede to heare it diligentlie that they may bee preserued from the corruption and putrefaction of sinnes Heare therefore the Preacher no otherwise then thou wouldest heare Christ himselfe speaking and teaching thee For it is hee that speakes vnto thee by his Ministers it is he that by their mouthes instills the wordes of life into thy heart That belongs vnto all
of the new man Thirdly it is not the last nor least part of application to haue and sensibly to feele the combat betwixt the Old and New man the Flesh and the Spirit which all the faithfull seruants of God in this world must haue in themselues In which conflict and combate of the flesh and Spirit the regenerate part by the power of God doth euer ouercome the vn-regenerate through the application of such doctrines as are in Sermons handled out of the sacred Scripture Fourthly to the application of Doctrines and Vses this is further required that the Hearer doe order and direct the ordinary censure and probation and sometimes the extraordinary of all his life and the whole actions thereof according to those doctrines making those heauenly doctrines the square and rule by which to examine his whole life This is a singular part of application 5. These holy ensuing effects will necessarily follow the censure and examination which euery faithfull hearer shall make of himselfe for in them the power of application doth wonderfully shew it selfe for this probation and examination of our liues and all our actions being vsed will in part shew that there is some congruity with the will of God reuealed in his Word and that hee hath laboured something to apply vnto himselfe the heauenly doctrine and to conforme the actions of his life vnto it This will also stir vp in him thankefulnesse for the benefite of application freely bestowed on him by the working and motion of the Holy Ghost and also it will stirre him vp to prayer that there may bee granted him the continuance of so great a benefite and that at last it may come to perfection in him And whilst on the other side hee shall behold a discrepancy and dis-agreement of his actions from the doctrines which are often out of the word of God repeated and that the application of them is lame and imperfect there will begin to arise in him a certaine godly and health-giuing sorrow for his neglect and an humble deprecation vnto God to keepe him from the euils ensuing such lame and in-sufficient application Sixthly to conclude if the Hearer do vnderstand by the word of God and his often censures and examinations that sin doth cleaue to all the children of God as long as they are in this world and that none of their actions are in euery respect pure and perfect his heart will bee inflamed with a holy desire of his heauenly Countrey and of the glory there prepared for the sonnes of God where there shall bee a full and most perfect application and congruity of our actions with the will and pleasure of God And these things which I haue spoken of the application which euery Hearer is to make of the doctrines and vses proposed out of Gods word are such as must be conspicuous and euident through his whole life and all the actions thereof 3 The Hearers duety after Sermons to the end he may come to the scope and end of them Now wee must vnderstand that to the performance of this last duety of hearing which is of our exereise after Sermons a three-fold duety is required first Publicke which is performed in the Assembly presently after Sermon secondly Priuate which is done in priuate with a mans selfe thirdly Priuate and Publicke together which both may and ought to be done publiquely and priuately 1 The Hearer for his publicke duety after Sermons is First to giue place to the holy exhortations hee hath heard and to suffer them to sinke and settle in his heart Secondly to giue thankes and pray vnto God with all the powers of the soule and all decent actions of the body to blaze to his vse and comforts that which hath beene spoken and this may bee done either by repeating the Lords Prayer or any other collected from the matter of the Sermon Thirdly to sing Psalmes with the multitude which godly Psalmes doe banish all idle wandring wicked and vnprofitable cogitations driues away all perturbation and sorrow of heart and makes him depart with a more pleasant and peaceable heart from the Sermon Fourthly hee is to receiue a blessing from God by the mouth of the Preacher for that blessing which God commanded the Priest to vse in Moses Lawe is to bee said and applyed to euery hearer Numb 6.22.23.24.25.26.27 And this is his publicke duety after Sermons before the dismission of the Assembly Onely let mee admonish that it is a custome of all others most odious and least becomming a Christian of all others which is in many places vsed and whereby this duety is quite neglected namely that whilst the Preacher is in his Sermon or at least before hee haue done and giuen the people the blessing of God which is the closure of his Ministery and seale of sanctification some are going out of the Church and others comming in as if it were a Market and many of the audience doe so haste to bee out before the exhortation bee heard concerning things requisite before giuing thankes and inuocation of Gods name before their praysing of God in singing of Psalmes and before the Ministers blessing of the people as if they were to heare some coniurations execrations incantations or cursings and bannings A great and manifest argument is this of no attentiue hearing of no sound knowledge of no right affection nor yet of any serious purpose of practise when they doe in the very threshold and entrance transgresse from tho Kings high way of Application therefore this mischiefe would be opposed as well by the Magistrate as the Minister and by all sincere Hearers whatsoeuer 2 The priuate duty of Hearers I comprise in three obseruations First that what the Hearer during the Sermon shall propose to himselfe touching the practise that same hee doe seriously performe and that is that hee flee and abandon those thirteene seuerall pests and banes of application before rehearsed as also entertaine those sixe meanes and helpes of application in the same place spoken of Secondly that the Hearers after the example of the Berrhaeans do enquire by a godly and moderate examination of the consent or dissent of Doctrines with the word of God or from it Thirdly that Maisters and Mothers of Families take an account of their children and seruants Deut. 6.7 touching the Sermons they haue heard Fourthly that they vse godly conference with others of the things they haue heard in Sermons to the end mutually to helpe and edifye one another Fifthly that they consult with their Teachers Mal. 2.7 Act. 8.30.31 or such as are better able to satisfie them then they can themselues in things obscure and doubtfull Sixthly that they lay vp the good things they heare and vnderstand in the store-house of their Memories Seuenthly that in faith and life they doe expresse the doctrine according to all the parts of application before mentioned which for the largenesse necessity and profite of them would bee well printed in
Therefore whosoeuer will profite in GODS Schoole hee must wholy addict himselfe to the reading of the booke of the creatures of this great and most beautifull world which booke is opened to euery eye and the Lecture is reade obuious to the meanest capacity therefore out of this booke euery man is frequently to meditate on what hee reades there The manner of his meditation must bee either first on all the creatures of this world together or secondly on some one creature and therein to consider the power wisedome and goodnes of God And hee shall doe well euery houre necessity not taking him away whilst hee beholds any creature as Horse Flower and the like to lift vp his heart vnto God and consider with himselfe who made it and how many foot-steps of the power wisedome and goodnesse of God doe appeare in it 1 Then in meditating on the creatures in generall hee shall consider first that the greatnesse of this world doth demonstrate the greatnesse of the Creatour of it secondly the multitude and variety of things the infinite perfections that are in God thirdly the beautifull frame and order of this world the vnsearchable wisedome of God fourthly the benefites and profites wee reape by the creatures the goodnesse of God fifthly the beauty of this world sets forth the admirable beauty comlinesse glory of God sixtly the roundnesse of the world wanting beginning and end the Eternity and Euerlastingnesse of God seuenthly the vnity of the world in that but one world demonstrates the vnity of God eighthly the aboundance of the good things wee receiue from the creatures the liberality of God ninthly the sâ—â—nenesse and constancy of the world in that still remaining in one state the immutability of God 2 But in meditating on the creatures seuerally by themselues let him consider first the Beginning and Authour of that creature which is God secondly the end why hee made it namely to his owne glory and mans seruice thirdly whence and how it was made fourthly the qualities and effects of that creature fifthly how often and much wee haue abused this creature 14 How to meditate on the Perfections and Attributes of God This meditation as it is of all other the most fit for the learned so of all others it is the most excellent some therefore of his Diuine Attributes are these his infinite Essence his Power Goodnesse Wisedome Loue Mercy Iustice Prouidence Liberality Patience Gentlenesse In all and euery of which it behoues vs to know and consider the workes and effects which God hath shewen concerning these to which purpose wee must call to minde the examples and sentences of the holy Scripture which indeed do bring no small help hereunto As for example to the knowledge of the Essence of God this sentence of the Prophet doth much further vs I fill heauen and earth Ier. 2. Act. 3. and that of Paul In him wee liue moue and haue our being to set forth his Power that in the Psalme helpes much Hee spake the word Psal 32. and they were made and so of the rest 1 If wee would meditate of the infinite bounty of God to man we may consider First that hee giues innumerable benefites to man not for that hee is bound to do it or expects any benefite from it secondly his liberality to them that are liberall with him hearing their prayers remembring them in the things they forgot to aske giuing them store of spirituall consolations and infinite gifts of grace thirdly how niggardly I haue dealt with God who hath beene so liberall to mee and therefore I doe binde Gods hands from being any more so liberall 2 If we would meditate of the immensitie and presence of God in euery place first consider that he fills heauen and earth Ier. 23. and is euery where present Heb. 11. and therefore doe thou euer thinke thou seest him that is inuisible by thee secondly how hee is present in euery place namely by his essence presence and power by his essence that is his Diuinitie so that euery where is his infinite goodnes mercy iustice his residence omnipotencie and all his excellencies by his presence seeing and knowing all things in euery place by his power giuing a being to euery thing and helping euery thing to do that which they doe thirdly how in a speciall manner he is within me and how I liue and am and mooue within him He incloseth me on euery side as the water doth the fish and as the apple is within the eye so am I within him hee carries mee in his wombe as the woman doth the infant to whom she is a house a bed a wall nourishment and all it stands neede of Esay 46. and he is within me more intiâ—â—ously ioyned then the soule is within the body after a more excellent manner so that his infinite goodnesse within me giues me the being and life I haue his wisedome the light and knowledge I haue and his omnipotencie the power I haue to doe anie thing and so I ought to behold God within me most present euen as if I were his house and habitation where he is and doth whatsoeuer I am haue or doe without whose presence I shold presently cease to be and turne to nothing from which I may conceiue affections of ioy admiration trust and loue seeing my selfe thus ioyned vnto GOD. Hence must I accustome my selfe to search for GOD within my selfe for if within me why should I weary my selfe to seeke for him onely without my selfe 3 If I would meditate of his infinite wisedome and knowledge first I consider that by it he knoweth himselfe his essence all his infinite perfections also all his owne Actes Intentions Decrees Dispositions and all things that hee can doe so that nothing can escape his knowledge Secondly that hee hath this Wisedome by his owne Essence and by it as in a most cleere Chrystall hee sees and comprehends all things which by himselfe hee disposeth and ordereth so that hee receiueth it not from any other or hath any Maister or Counsellour or any other booke to teach him Thirdly that this Diuine Wisedome alone without any other helpe is the first Inuentor of all things in the world from which all Sciences Arts and Inuentions in heauen and earth proceedes as namely the inuention of mans creation of the beings of grace which hee communicates to man and the wisedome that hee poures out ouer all his creatures Fourthly that this Wisedome of God hath put all things in the world in number weight and measure comprehending the number of all things which were are or shall bee and of all their parts members offices and workes the weight of euery one of them in quantity or weight of their propensions and affections naturall and supernaturall the measure of euery one of them length bredth thicknesse and depth and the very measure of their perfection talenesse and faculties of them Fifthly that this Wisedome is eternall
thy meditation hath succeeded well or ill if well giue thanks to the goodnes of God humble thy selfe acknowledge it is none of thine but proceeding from God if ill aske pardon of God secondly enquire the causes whence that proceeded and consider duely how and with what diligence thou hast perfourmed thy part wherein thou hast failed and haue a firme purpose of amending it thirdly keepe in thy mind some fruite that thou madest of thy meditation that thou maist turne it to thy benefite fourthly briefly and wisely dispose of the businesses of the whole day and conceiue the good purposes that God inspires into thee fiftly if anie profitable poynt in meditation be vnderstoode note it in some paper that after thou mayest vse it to thine owne benefite or to thy neighbours sixtly sometimes before dinner or supper call to minde the morning meditation chiefely that point thou committedst to memorie and considering thereon renew thy deuotion seauenthly the good purposes thou conceiuest in the morning bring into execution and to that end be diligent to take all occasions eightly bee diligent all the day long to auoyde all vn-necessarie distractions as much as may be that at no time thou doe forget God but may in euerie place with heart and mouth say I haue set the LORD euermore before my face ninthly that we may profite in this heauenly Exercise of Meditation wee must make this examination beeing of so great moment twice a weeke examining how this meditation succeeded what profite was had by it what impediment was found in it And to this purpose must a certaine time bee limited to performe it in as Wednesday and Saturday in the morning and euening and so duely obserued But 2. this first examination must not thrust out the other which concernes our sinnes and defects in generall or particular and therefore wee must knowe there are two other kindes of examination of the conscience the first generall when wee search out all our defects in thought word deed or omission committed that wee may the better amend our liues being knowne to vs which being fitly done in the euening is thus performed first in the giuing thankes for the benefites receiued secondly begging of God the Lampe of heauenly light and knowledge how to amend our deformities thirdly exacting an account of the soule for the sinnes that day committed fourthly humbly desiring pardon of God for them fiftly seriously purposing by the grace of God an amendment of life and so concluding with the Lords prayer The second sort of examining the cōscience is more particular touching some one defect or deformitie which we desire to reforme which being fit for a morning sacrifice may be thus done first after hee is vp to conceiue a firme purpose of most diligent taking heede lest that day hee fall into that sinne◠secondly after dinner withdrawing himselfe a little from other things let him doe these three seruices to himselfe first take an account of his soule and search well euery houre how often he hath fallen into that sinne secondly keepe the account in some note thirdly propose to himselfe a more diligent watch ouer that sinne Thirdly after supper let him do the same conferring day with day and weeke with weeke that hee may see how hee profites and incessantly desire Gods assistance to mortifie and ouercome that Infirmity This re-collection of a mans selfe and often entring into the priuy chamber of his soule setting himselfe by the benefite of imagination euer in the presence of God hauing one eye to the houre or day past and another to that to come will in short time bring a Christian to the greatest measure of perfection that in this world hee can arriue at and briefly consists in these three first to giue thankes to God who gaue him life secondly to begge pardon for the sinnes that houre or day committed and the mis-spending of it thirdly to propose to himselfe and to that end to begge grace of God to spend that houre or day more fruitfully Happy and thrice happy is that man who applies himselfe to this holy exercise for thus shall hee be preserued in a continuall deuotion and grow to a most soueraigne familiarity with God which is the perfection of man in this world The Third Daies Iourney of the Soule to Heauen is Prayer THIS holy duety and the former of meditation are so linked and matched together that hardly can the one without the other bee handled and explaned both of them being of great necessity to the perfection of a happy life and both of great difficulty in the practise of life and therefore no wonder if all diligence and industry of man be required therein If therfore we desire to be put into the right way of so necessarie and hard a worke as is prayer wee must addict our selues vnto these three maisters first the Spirit of GOD for if all good gifts come from God much more this most excellent art and grace of prayer which excelleth all other things is the speciall gift of GOD and therefore with most humble and instant prayers to be begged of GOD as the Apostle did of Christ Luk. 11. Lord teach vs to pray secondly the practise of prayer for by continuall vse thereof it is learned euen as all other Arts are As custome of riding maketh a man at length a good horseman so daily praying bringeth a man to great perfection in petitioning of GOD thirdly the paternes and examples of holy men deuoted to that heauenly exercise For as one saith well No Art is learned without a Maister Hence is it that both the Baptist our Sauiour proposed a Methode Forme of praying vnto their Disciples Luk. 11. Now that we may proceede by a right line in handling this point I will shew what Prayer is what are the kindes of prayer what is required before in and after prayer 1 That wee may know what Prayer is it behoueth vs to vnderstand that there are diuerse significations thereof of which the second seemeth to make most for our purpose for Prayer is often taken for Petition and so it is defined to bee a Petition of things fit to be asked of GOD Damasc lib. 3. de fide c. 24. sometimes it is taken for the conference of the soule with GOD whether asking anie thing of God or giuing him thankes or conferring with him about anie other thing in which signification it seemeth a Father tooke it Chrys Hom. 10. in Gen. when hee sayd Prayer was a speech or conference with God But sometimes it signifies generally all the inward actes of the vnderstanding will and other powers of the soule when they are lift vp vnto God and things aboue in which sense it seemes that the said Damascen tooke it when hee cals prayer the ascension of the minde vnto God And if prayer be taken in this sence then meditation contemplation the praise of God thankes-giuing petition obsecration offring vp our selues
and hath this assurance Math. 6. secke first the Kingdome of heauen c. fifthly it is no ill time to pray when wee finde our soules disposed with much alacrity thereunto and lastly the holy Sabaoths and other solemne seasons are fit time to bee wholy spent in prayer 2 A place is also to bee chosen for this holy worke and what place more fit then that more secret and freer from the tumults of the world what place beside the house of God which is the house of prayer fitter then our priuate chambers that God hearing in secret may reward vs openly 3 Is required compunction sorrow and repentance for our sinnes together with mortification of the members of the body for the more wee profite heerein the better shall wee speed in all our prayers 4 The safe keeping our senses chiefly the tongue the eye and eare for the curiosity of hearing and seeing is the beginning of all distractions and aboue all things hinders deuotion but the immoderate lauish of the tongue is much more hurtfull Abstinence and fasting of all outward meanes brings the greatest helpes to pray aright experience shewes in our owne bodies that the body being filled with meates is made vnapt and so makes vnapt the Spirit to exercise her functions therefore hee that by prayer desires to bee vnited to God must be sober in meate and drinke and haue great care both of the quantity quality and manner of eating to the end that as much as may bee hee may represse and mortifie sensuality and to perswade himselfe as nothing is more true that the man who is giuen to take the solaces and pleasures of the flesh shall neuer attaine to learne aright the practise of prayer seeing the flesh and the Spirit are so aduersant one to another But this sobriety is chiefly required at Supper that the minde in the morning may bee the freer to the exercises of deuotion 6 Often re-collection of a mans selfe and cogitation of the presence of God euen in the midst of a mans outward businesse and to this end often to vse iaculatory and short prayers for vsing this when the set time of prayer comes hee shall not much need any other disposition whereas on the contrary hee that is much distracted when the time of prayer growes on shall hardly exclude the multitude of cogitations that then will thrust themselues vpon him This multitude of businesse is one of the greatest impediments to prayer for whilst a man is diuided thus pretious time slips away distraction gets possession of the mind and so the minde becomes altogether dry to spirituall and heauenly thingss 7 And as the mortifying and brideling of the outward sences is necessary so is the mortification of the inward passions therefore hee that prayes must take â—eed of all vnquietnesse trouâ—â—ednesse griefe and all inordinate affection towards any creature and labour to keepe himselfe in the true inward peace of the Soule and Spirit and to make such account heereof that for nothing in this world hee would loose it 8 Adde vnto these the reading of godly and deuout books as the vn-deuided companion of prayer where first the holy Scripture must haue precedence of all others and amongst these chiefly the foure Euangelists the Epistles of Paul Peter Iames and Iohn Iob the Prouerbes Ecclesiastes and other Canonicall bookes of Scripture secondly not to bee inconstant now reading one and then another but to continue the booke begunne vntill it bee ended except it bee to auoide tediousnesse or vpon occasion of some temptation or for that the minde may bee at that time better disposed to that booke then another and then the course may bee changed so that they returne againe to the former book thirdly they must come to reade with a right intention not of curiosity or meere desire of knowing not to adorne their tongue but first to stirre vp the minde in deuotion and to profite in the Spirit secondly they must not reade hastily but slowly and deuoutly that the words read may be ruminated chewed thirdly if any excellent or profitable sentence bee fallen vpon there to stay a while and ponder it adding some short prayer fourthly the more elegant sentences are to bee noted in the memory or committed to writing that when need is there may bee vse made of them And for the time that is to bee allowed to this reading first it must bee when the minde feeles any appetite or inclination to reading secondly when the minde is dry and deuoide of deuotion thirdly on the Sabaoths and solemne feasts fourthly before and after the holy Communion fiftly oft-times also before prayer and meditation that the minde may bee stirred vp to deuotion and finde matter of meditation 9 Discretion is heere very auaileable not to vexe the heart with drawing out of teares or sitting one the knees till one bee tired but sweetely and humbly to behaue ones selfe saying with the Prophet I will heare what the Lord God will say concerning mee Besides as to all other actions so to this it behoueth to bring a right intention that they do not seek themselues and their owne taste and consolation but the onely honour and good pleasure of God 10 Simplicity must not bee wanting for such as doe not curiously seeke themselues are most capable of heauenly illuminations Nor humility and reuerence as well outward as inward whereby a man puts himselfe before God in body and minde remembring himselfe to bee euer in the presence of his Diuine Maiesty and ioyne heereunto purity of conscience and sanctimony of life Math. 5. for these haue a promise to see God Hence it is that who are of a loose conscience and regard not slight faults do neuer profite in prayer 11 Lastly to conferre with godly and deuoute men is of much vse for such conferences of deuotion do inflame the mind as wee reade of the Disciples talking with Iesus as they went to Emaus of the Mysterie of our redemption Luk. 24. their hearts burned within them For who neglecting such holy conferences delight to spend the time in other relations neuer come to the grace of praying aright So that to end this point two things aboue all other are necessary to him that will benefite by prayer first diligent preparation before prayer of which something shall be said anon secondly perseuerance in prayer with great trust in God and diffidence in ones selfe till the last gaspe with no difficulties to bee interrupted for we must euer pray and neuer wax faint Luk. 18. Now ensues the discouery of the points following namely what wee are to doe before in and after prayer First therefore before prayer it is necessary that euery one diligently prepare themselues Syr. 18. and not to bee as one that tempteth God for when wee pray wee must enter into our chambers euen the secret chambers of our hearts and dispose things there before we pray This preparation consists in these
doe heare the Gospell and accordingly doe liue mooued with threatnings and promises therein contained yet without the losse of the excellent motiue of which we haue spoken Wherof if any man doubt and thinke these not to be compatible or can stād together namely the threats of hell and glory of heauen with the motiue of Gods will let him consider that when our Sauiour saith except ye also repent ye shall all likewise perish in this threatning are two things to be noted First the punishment threatned Secondly the will of God wherewith God threatens and this is his will that we should serue him arid not perish The true seruant of God ought to obey this precept not that he may auoide the punishment but because God who threatens would haue vs to repent and not to fall into that punishment So being mindfull that Gods desire is wee should serue him and not fal into so great an euill as once forgetting the punishmēt we repent turne to God With this perfection therefore do we work yet mooued by the cōminations of the Scripture And so the Scripture conteining that most high and perfect seruing of God albeit withall it hath that which seemes to be of frailty and infirmity whereby to stoope to our frailty and to moue vs to doe as our frailty requires And that promises and threatnings in Scripture are thus to be vnderstood may appeare by that first and great couenant of seruing God with all the heart c. which he doth not sufficiently perform Mat. 21. who towards God doth not bestow all his powers to serue him and both to desire celestiall glory and abhorre the paines of hell as well desiring that as detesting this in the same manner as we haue spoken namely that the last and chiefe end of both be the fulfilling of Gods will and his obedience and glory 3 Instruction That it be commeth all men but chiefly those who are sacred persons to serue God according to this more sublime and heauenly manner There is no doubt but that God being in the highest heauens is also iustly esteemed for the most high God but the seruice and obedience due vnto him must be performed in a most sublime and exact manner That which our Sauiour said to one hee meant of al Math. 19. if thou wilt enter into life keep the commandements it was not the young mans raske alone if thou wilt be perfect sell all thou hast and giue vnto the poore but euery mans part is in that seruice This was well patternd out vnto vs by the sonne of Maiesty it selfe the Sonne of God who forsook all things on earth whose sacred life was exercised with many grieuous labours not that that most holy and princely person stood need of them but because it much concerned vs to imitate those sacred steps he wold become a seruant that he might teach vs to serue In all things he serued that we might vnderstand what a laboursome and exact soule in all vertue that must be that rightly desires to serue and loue him No man is exempt from that great commandement of louing God with all the heart with all the soule with all the minde with all the strength with all the heart with all the affections all the soule with all the life all the minde with all the vnderstanding all the strength with all the externall things of the body It is the part of the heart to know of the soule to will of the minde to be able of the strength from the heart soule and will to know will and be able nor only with the good health of the body with strength beauty agility and other gifts but also with our riches dignity and authority to glorifie God and do him due and meet obedience So that whatsoeuer good thing we can doe in heart soule minde and strength God requires of euery one vnder the necessity of a commandement Yea when all is done that was commanded vs we may say we are vnprofitable seruants If he bee worthy of reprehension who going about to doe some necessary and profitable thing shall slightly cast it off and put himselfe into some base and abiect businesse How much more is he to bee blamed who being borne to this end that with all his heart soule minde strength he should serue the Lord who is most worthy thereof and from whom there is most benefit to be expected yet omits this and betakes himselfe to the seruice of the creatures vanities of the world which doe suddenly vanish and bring much harme with them As if all be to be blamed who serue not God in this exact manner how much more are they suable to a seuere penalty who haue dedicated themselues by a speciall function to his seruice as are in some sort his familiars in house and table How exactly ought they to follow the steps of him that hath called them Math. 19. saying follow me Which being spoken to all sorts of men we cannot but gather thus much of euery mans duty out of it that it is not enough that we doe the thing we do with loue but of loue and for loue For these are the footsteps which he commandeth vs to follow So wee must not fulfill something of that is writtē but the whole Nor is it sufficient in his seruice that we do our duty with loue or loue accompanying it but it behoueth vs to doe it of loue and for loue We see the seruant serues his Master with loue who loues his Lord and Master but yet doth it not for loue seeing hee would not serue him except he expected a reward from him But he should indeed serue him with loue and for loue if he serued him only for this that his Lord desired it and held his seruice gratefull and because he loues the goodnesse and society of his Lord without any other respect And such obedience it is that wee learne of our master Christ saying follow mee Which signifies that wee must do whatsoeuer we are commanded to doe with loue and for loue For to follow Christ is to do that which he did for our instruction and in the same manner that hee did it But vndoubtedly he did all things with loue and for loue seeing that is the most sublime manner of working therefore so must we do albeit we cannot do it with such perfection as he did therefore wee must not thinke that God commands vs to follow him in doing onely and not in the manner of doing too seeing it is to no purpose to doe if the manner of doing aright be absent namely to do with loue and for loue For wee cannot suspect that so excellent magnificent and liberall a Lord as this would teach vs a doctrine of smal vse and profit but of singuler moment so that we obserue therin as well the manner as matter 4 Instruction That the cruell slaughter which sin hath made in mans soule is the cause of such
no words which can manifest the ioy hee finds in his heart whose soule with the whole heart shall thus say Oh what an infinit good doe I possesse seeing God which is more I or more mine then I am my owne doth possesse so infinit good things whom I now see albeit imperfectly yet I seeke him and hold him for my owne more then euer I held or possessed any thing for mine Let vs not thinke that this can bee expressed in words but let vs to our purpose conclude only that so great a good ought to mooue vs that wee should not otherwise feele our griefes but as wee now haue spoken seeing wee ought not to desire for our selues any other thing then the diuine goodnesse hath ordeined for vs and after that manner he shall thinke fit to dispose But it is fit that we diligently ponder all the words wee now speake because they are of great vse and conteine great perfection Therefore euery seruant of God must be prouident that by the said coÌ„siderations he presently put from him the infinit paines and sorrowes which the miseries and discâ—nteâ—tments of the world thrust vpon him To which thing are necessary the acts spoken of in the sixth Instruction presently casting away the vnwillingnesse as it is there spoken and that so often as such griefe shall occurre or to speake more rightly euery one should in will occurre and meete the sorrowes that hee may desire those things from whence sorrowes and afflictions arise For when these are desired then the sorrow ceaseth which first did arise from heauen euen that we hated these things and it is most iust that wee should desire those things from whence commeth such grieuances aswell for that they come from the hand of God Iob. 1. as also for that our sinnes haue deserued them and with all many good things doe come vnto vs by them Therefore from hence it followeth as from a certain rule that the faithfull seruant of God ought either so to expell or else to direct his ioy and griefe to Godwards that nothing else should occupy his thoughts besides God wherby perfectly to expel it he may indeauour to make it a custome to take vp some painefull thing and as often as any delightfull thing or ioye shall fall out to bring fourth the act of sorrow and griefe and againe on the other side to reioyce as often as any grieuous thing shall fall out And surely it is most iust that he who offeÌ„ding God and expelling him from the soule hath deliuered his soule to Satan should ioy at euery griefe and grieue at euery ioy that befalls him In this manner is that to be vnderstood which is wont to bee spoken Let thy ioy bee euer vnto thee for a punishment and thy punishment for a loy And hee onely shall performe this perfectly who shall more manifestly know that all things in themselues and in respect of vs are nothing but so farre fourth as they are of themselues or by vs directed to Godward And albeit euery man thinkes he knowes this yet happy is that man in the world that sall truely know and feele this in truth 3. Now as for the affection of hope we must know that it is not the same with that vertue which is called Hope For that which is the vertue is not common to all men but that which is the affection of the minde all men haue so that it is naturall as well to Heathens as Christians in so much that as we see it is naturall as well to the one as the other to reioyce and to feare so shall wee see the Heathen hope for diuerse things as well as the Christian Of this hope which is no vertue but an affection common to all wee may obserue that albeit wee are inclined to Hope for many things often yet nothing ought to reft in our hearts to bee hoped for besides God and those things by which we thinke wee may the better draw neere to God to serue him for whatsoeuer thing else we must thinke to be of no worth anâ— if at any time we see the hope of any thing to fix it selfe more in our hearts then felicity and vertues we must presently expell it seeing that it is euidently against the due and right end 4. So must wee also doe in feare namely cast oft all that which is not concerning God The reason whereof the Prophet shewes The Lord it my light and my saluation Psal 26. whom then shall I feare and so the Sonne of God feare not them that can kill the body but feare him that can cast body and soule into hell fire q. d. You are much to feate the offending of God or to prouoke him to anger but he cannot be more prouoked to anger then if by your sinnes you giue him occasion to send body and soule into hell fire Hence it is that hee cries Alas I will reuenge my selfe of my enemies Is 1. Therefore most iust it is that this great God be so feared with a filiall feare For it is more to be desired that we should pluck out our eyes theÌ„ to doe any thing to displease so great a God and so good a Father and Lord as he is Nay hee is not to be feared with any other kinde of feare seeing he only can giue both life and death eternall and fearing him there is no cause thou shouldest feare any thing else in the world Qui timet Deum omnia timent eum qui non timet DeuÌ„ timet omnia He that feares God all things feare him but he that feares not God feares all things For albeit all the calamities of the world rush in vpon vs if we feare them not they can affect vs with no euill which can truely be called euill But rather if we boldly confront them and take them with a thankfull minde in that our God and Redeemer would haue vs to imbrace them in memory of those things which hee suffred for vs they will increase in vs perpetuall dignity and glory Therefore being prepared hereunto that we esteeme of no worth or rather esteeme as a pretious ornament whatsoeuer calamity can befall vs in the world if any feare creepe vpon vs by and by in will wee meet it to repell it that it haue not that place in vs. In which the reuerent feare of God necessary for vs ought to be placed to this the sixth Instruction is necessary Surely hee that shall thus rule the passions of the soule shall liue without vitious passions in a great perfection and shal come to that peace which maketh the peace-makers bee called the Sonnes of God Of the passions SEeing it is impossible for him to get the victory that doth not know his enemies and the more cruelly they vex vs and grieuously wouÌ„d vs the more need there is to know their wiles it cannot but be a matter of singular consequence for the true inriching of our soules to know how to
or feares or dares or is angry but for the euill which hinders the good he loueth Therefore wee may thus describe loue that it is the first motion which good brings vnto the appetite or more plainely the first impression whereby the appetite out of the knowledge of some good is affected whilest the good thing it knoweth doth please it This similitude from nature will illustrate the thing well fos as euery thing which doth ingender confers first forme to the things ingendred and afterwards a motion agreeable to that forme as when the fire inflames the ayer it first imprints in it the fiery forme and then a fiery motion to tend vpwards so euery good doth not only imprint a certain form in the sence which conceiueth the image of good but also in the appetite the image of the sence mediating it selfe that is to say loue which is as the forme of the loued and by loue stirs vp the motion of desire whereby the appetite returnes againe to the good it selfe the circle being ended Hence it is euident what is concupisence which when it accompanieth reason is called desire for it is a certaine extension or progression of loue or rather that motion or steppe whereby the appetite affected with good beginnes to incline to that good it selfe For after that good which is the motion of loue hath pleased the appetite the appetite inlarged it selfe to receiue that good which is the motion of concupiscence or desire by which motion it is said to be drawne of the good it selfe It is violently caried because drawne by pleasure Therefore the desire is wont to wax strong if it bee not graunted to enioy pleasure euen vntill a certaine ardour which is called feruour and is the effect of loue the which thing Lauguor being another effect of loue is wont to accompany which is a most grieuous sadnesse of such fury it is often wont to kill men but if the good desired fall out as we would haue it then followes delectation which if it bee with the worke of reason is called ioy and it is a motion of the soule placed in the good that pleaseth it or more clearely that motion whereby the appetite perceiueth the good which it desireth in whose enioyment or possession the appetite is placed is called delectation or fruition which is all one This passion is one of the chiefest and seemeth to bee the most effectuall of them all for it fulfils the motion of loue and in it loue seemeth to exercise all his powers for seeing there are many effects of loue as besides feruour and languor before named extasie liquefaction vnion mutuall inhaesion penetration zeale in imbracing of the present good almost all of them do waxe strong and multiply Extasie which signifieth the going out of the appetite from it selfe that it may exist in that is good which it affects whilest good is present acquireth strēgth Liquefaction which is a certaine emollition rarefaction or softning of the heart that as it were the poores being opened good may easily and quickly enter albeit that it doe keepe his strength good being absent yet is it filled with the drinking in of that which is good Vnion which is as it were a cotouching of louers Mutuall inhaesion which is the binding together of things that touch one another Penetration which is a certaine sliding into the inwards of the heart doe not fall out but when good is present Zeale which is nothing else but the impatience of a conceit if any would interpell the inioyer would fight and contend most fiercely Therefore it is plaine that the passion of delight is compassed with many circumstances which doe easily demonstrate his power But euen the thing it selfe is so prooued by experience that without any other witnesses if any be asked what is the thing most attractiue whosoeuer hee be hee will answere Trahit sua quemque voluptas euery mans pleasure is his adamant For as yet those other two kindes of good so honest and pofitable good if wee take away pleasure would not draw any mans heart after them which is a thing most worthy to bee knowne and is conuinced by this reason For wee shall see many borne in the country whom if the King would draw into the City and inrich them with honours and commodities they would vpon no other ground refuse then for that they would not forgoe the countrey pleasures to which they arc accustomed and which they despaire to find elsewhere Seeing then that mans heart is sicke with the loue and desire of pleasure as of a grieuous feuer let vs seeke for some remedie for these three passions 2 The remedy of loue concupiscence or desire delight or ioy That a fit remedy may bee prepared to the nature and sicknesse of the diseased we must praemise to the things that are to be spoken of the cure of passions that mans heart most greedy of good things present can neuer be pulled from the loue of them but by exchange of better good things for it cannot bee that honourable profitable and delectable things should not please the appetite seeing it cannot put off his natiue and inbred pronity and readinesse to entertaine them Therefore that manner of curing is of all other most prudent which better good things being proposed whereof the appetite is capable doth attempt to draw the heart of man from affection of present things to the loue of eternall things For if wee will search out the worke of GODS wisdome in the creation of man wee shall finde that our most mercifull LORD God would not take away food and nutriment from these eleauen passions but transferre it vnto better good things that the sence together with the superiour part of man First his reason might instruct both the appetite and also the flesh it selfe according to their capacity to thirst after God and to lift vp themselues towards God For that thing which passions wrought in Adam before his fall euen vnto that do the seruants of God and despisers of the world aspire and oft times as much as the diuine grace vouchsafeth to graunt in this corruption of our natures are they made partakers of their desires amongst whom he was one who said my heart and my flesh reioyce in the liuing GOd and in another place my Soule thirsteth after thee yea my flesh how often according to this doctrine therefore of weaning our passions from the forbidden good things wee will giue these examples Let the examples bee thus thou happily seest some thing which doth greatly please the appetite with a sudden motion which is the motion of loue presently thy heart extends it selfe to that thing which is the motion of Concupiscence for it coueteth that thing if this thing bee graunted then succeeds a certaine delight of perceiuing of ioye touching the thing which seemes to agree to the appetite drawne on by the loue Concupiscence aforesaid which is the motion of delight and in this manner doth
that of Salomons Be not rash with thy mouth nor let thine heart be hasty to vtter a thing before God Eccles 5. for God is in heauens and thou art on the earth therefore let thy words be few If he doe so much exceed all men it is fit that with great feare thou speake vnto him and bee well aduised what thou art to speake By these and such like cogitations thou shalt abandon al vain phantasies collect thy minde and find thy selfe attentiue humble feruent and with other holy affections drawne to pray 3 This preparation being made wee must as our callings will giue leaue allot some time to mentall praier for this is the chiefetaine of our whole iourney the companion of our whole liues our fortitude strength to vndergoe all our labours and cares By this the soule contemplates heauenly things by this it is inflamed with the loue of God and celestiall things by this it speakes vnto God by this it is aduanced and estranged from earthly things both in vnderstanding and affection and lifted vp aboue it selfe and aboue all created things But first of all that thou maist make thy life fit for praier for speech with God thou must labour as much as may be to haue it sequestrated from worldly affaires freed from sinnes and separated from earthly affection When Ioseph was to bee brought into the presence of Pharao Gen. 41. hee was first shauen and his garments changed Those Hebrew children which were to be taken into the King of Babilons Palace to be instructed in wisdome and knowledge Dan. 1. were not onely to be richly apparelled but also for a long time fed with most delicate meates onely to the end they might stand before a barbarous king and might carry a coutenance worthy of the kings Court If these things were required of such as were to bee admitted into the presence of an earthly king what oughtest thou to do who art daily attendant on the King of Heauen to lay open to him thy desires receiue froÌ„ him his gracious answers Surely it is not enough that thou depart out of the prison of thy slagitious life but thou must also shin in all vertues as in most pretious gaments change the food of the country for the portion of the kings meat that is thy earthly affections worldly cares for heauenly affections spirituall cares Besides thou must know that praier is the chiefest work of the whole day to be preferred before al humain affaires this susteins and fattens the soule this ministers the helps of grace to ouer come temptations beare all greeuances this directs and perfecte the actioÌ„s of the whole day this brings vs the diuine mercies Praised be God which hath no kept backe my praier Psal 66. nor his mercy from me For as long as our praier ceaseth not to go vp to God so long will not his mercy cease to descend to vs. For a father worthily speakes As long as we are heere August we pray vnto God For this that he would not reinoue our praier nor his mercy from vs that is that we might euer pray and he might euer haue mercy This our Lord Iesus commanded Luk. 18. Euer to pray and not to waxe faint shewing by the example of the wicked iudge who was mooued by importunity of the poore widdow to doe her ruistice that much more will our heauenly Father reuenge his elect which cry day and night vnto him If wee faint not in praier wee are sure that hee will not faile in his promise albeit for a time hee may seeme to differre it Therefore he saith praised bee God which hath not remooued my praier nor his mercy from mee When thou seeâ—â— thy praier not remoued from thee theÌ„ thou maist be sure his mercy is not remooued froÌ„ thee If therfore it bee plaine by the iudgement of Saint Augustine that the mercy of God towards thee do in some sort depend vpon thy praier to him thou must not for any cause cause to pray If thou failest at thy fittest time to eate or sleepe thou dost afterwards assoone as conueniently thou canst eate rest and sleepe because they are so necessary as that without them thy life cannot long last Praier is the food of the soule the sleepe of the minde whereby the diminished heate of the spirit is renewed and gets strength Therefore if our set times of praier be vpon any occasion interrupted let vs as in the omission of our meate and sleepe take all sit times to repaire that losse In the time of praier of one thing I will aduise thee that thou hast togither with God two guests very diuerse one from another to which thou must minister fit nourishments These guests are thy vnderstanding and thy affection The vnderstanding feeds vpon meditations colloquies and the simple aspect of God the affection is salted with holy desires and purposes and the internall acts and loue of all vertues And few things suffice the vnderstanding but the affection after it hath desired much loued much refreshed it selfe with many purposes acts of vertue will scarce bee found satisfied Therefore so moderate this banquet of praier that thou put but a few things before the vnderstanding which oft times needs not duine coÌ„sideratioÌ„s but is content with the simple beholding of the Lord but thou must prepare many dishes for the affection as being more greedy of the soules saluation Or if thou wilt thinke that God himselfe is thy guest whom thou must feed with such meate that his soule may blesse thee And what are these dainties but the considerations of the vnderstanding the affections of the will Therfore he saith My sonne giue mee thy heart and let thy eyes keepe my waies Why doth he first demaund the heart and afterwards the function of the eyes seeing the eies of the mind do in nature go before the steps of the heart it is for that the affection of the heart is in this busines more excellent and because euery consideration is directed to the motions affections of the hart thou art then out of the way if thou bestowest the houre or time appointed from parier in considerations of the vnderstanding and leauest the will empty fasting Giue vnto the Lord at that time thy vnderstaÌ„ding whilst thou dost exercise it moderatly to stir vp thy affectioÌ„ in godly meditations But guie thy heart more largely to the Lord whilst thou dost satiate it with godly affections Banish froÌ„ thee all distraction tepedity somnolency Let the mind ascend to heauenly things let the vnderstaÌ„ding cal the bridegrome but the affection draw allure and imbrace him that the minde by that most chaft imbracement of him being made fruitfull may in due time bring forth the Sonne of sanctification and may make thee in the midst of Gods people being deliuered from the curse of barrennesse blessed for euer and euer 4 Hauing thus praied
thou must then read some portion of Scripture wherein without distraction thou must be so attentiue that thy minde may bee fixed 1 Either on the words themselues 2 Or vpon the sence of the words if thou dost vnderstand them or if it may be vpon both And as that blessed father speaketh concerning the maner of reading the Psalms so doe thou in all other parts of Scripture If the psalme doe pray pray thou also August Psal 30. if it mourne doe thou mourne also if it reioyce reioyce thou if it hope hope thou if it feare feare thou For all things which are here written are our glasse And thus shalt thou take great profit by thy reading 5 How to prepare our selues to the receiuing of the Lords Supper OMitting many things which others haue written heareof I will draw all that which is to obserued herein vnto these foure heads 1 Sanctity of life 2 Rightnesse of intention 3 Stirring vp deuotion 4 A generall praier for all those things which are necessary both for our selues and others The 1 preparation which wee are to make that wee may worthily celebrate this holy communion is holinesse of life because wee must liue so holily so circumspectly so zealously that hauing our confidence in the mercies of God we may be euery day fit to receiue it The infirmity of the soule if by a godly care of liuing well wee doe not resist it is no lesse hurtfull to the worthy receiuing of this blessed Sacrament then the infirmity and imbecillity of the stomacke is hurtfull to the taking of sound and wholesome meate And this is the cause why most sorts of men albeit they daily receiue it yet doe not receiue from it those heauenly benefits which it offereth because they liue not in a holy conuersation but come vnto it with vnpurified hearts and vnsanctified hands and lips That which the Prophet vseth vpon another occasion may well bee applied to this present purpose Yee haue sowne much and bring in little Agg. 1. yee eate but yea haue not enough yee drinke but are not filled yee cloathe you but are not warme and hee that earneth wages putteth it into a broken bagge and hee giueth the reason of it because my house lieth wast yee run euery man to his owne house And haue not we sowed much seeing we haue sowne that good seed that graine of eternall life in the earth of our hearts haue not wee eaten much who haue fed our selues with the bread of Angels the food of the elect and Saints of God haue not wee drinke euen to satiety who haue drunke the bloud of Christ that celestiall drinke that cup of the Saints of God Haue not wee put on that most glorious garment of which the Apostle speakes Rom. 13. put ye on the Lord Iesus Christ Haue not wee not only heaped vp the wages but also the treasures of the wisdome and knowledge of God in the bags of our hearts Or at least made the world beleeue wee did these things when wee resorted to his blessed feast Why then haue wee gathered so little fruite thereof Why doe wee perish with hunger and thirst of vertue Why doe wee seeme to shake with cold But only because wee daily build vp the house of our old Adam with new sinnes and vices but wee neglect to build vp the house of God the pretious soule with holy conuersation Why doe we hide the treasure of treasures in our hearts and yet are poore but because we put it into the broken bagge of the heart which is rent and torne with vaine and wicked cogitations and desires If therefore thou wilt come to this heauenly banquet worthily and receiue the comfortable fruit of the Lords passion labour to bring with the holy life fit for such a place and purpose One saith there are three kinds of sacrifice one of the Lords body another of a contrite heart and the third of the mortified flesh Therefore the sacrifice of humility in the minde and of mortification of the flesh must goe before that in the celebration of the Lords supper thou maist not onely come with great deuotion but also with much comfort and profit Therefore labour to come with great purity of the flesh and with no lesse cleannesse of the minde that there may bee nothing in thy whole inward or outward man vnmeete for so great a feast By this care of well liuing and comming with a cleane heart and body thou shalt gather by often communicating plentifull fruite and a great increase of vertue 2 The second thing in this disposition of our selues towards the Lords Supper is the rectitude of our intention for this doth not onely prohibit vs to celebrate the communion for benefit or any such like end but also that wee come not of a dry and vnsauory custome come therefore to this heauenly feast onely with respect to doe that which is to God acceptable and to thy selfe and thy neighbour profitable To this ende direct thy vowes and desires to God and consider with what affections and desires thou oughtest to bee drawne to celebrate these sacred misteries Therefore 1 let the conscience and remorse of thy sinnes draw thee hoping by him whole sacrament it is to be purged from all thy sinnes 2 The consideration and sight of thine owne infirmity that thou maist hereby lay hold on Christ as the soueraigne medicine by which thou maist be defended from all infirmities 3 The pressure of some tribulation that by him who can do all things thou maist more speedily be deliuered and protected from all aduersity 4 By the desire of obtayning some spirituall benefit or grace that by him to whom the Father can deny nothing thou maist obtaine it 5 Thankesgiuing for all benefits Spirituall and Temporall bestowed vpon thee and others seeing thou hast nothing to render vnto God for al his benefits but to take the cup of saluation and call vpon the name of the Lord. 6 Charity and compassion towards thy neighbours seeing nothing can interceed for the remission of sins but the bloud of Christ Iesus shed for vs. 7 The praise of God seeing wee haue nothing whereby sufficiently to praise God according to his dignity but Christ Iesus whom wee Spiritually receiue 8 The loue of God that thou maist inuite him vnto thee and maist delightfully imbrace him in thy selfe by a most inward spirituall refection 9 The thirst and desire of encreasing of grace this Sacrament being the fountaine of graces and the meanes of sanctification 10 An ardor earnest desire whereby with all our bowels we desire through the power of this his exceeding charity sweet refection to be sanctified frō all vncleannesse both of the flesh spirit to be deliuered frō al dāgers and temptations inseparably to be vnited to Christ our Sauiour for euer to be preserued in his loue Whence our Sauiour said Father I will Io. 17. that they which thou hast giuen me be
and bands of Charity this his slaue and might reduce him from vnder the yoake of inordinate passions vnto his seruice more happy then to be Lord of all Dominions 3 Who is it that comes Christ our Master Math. 32. who said to â—is Disciples Be not you called Rabbi for there is one that is your Master But not such a Master as binds heauy burdens and insupportable vpon the shoulders of men but will not moue then with their finger but he who first did the things which hee taught and in the Doctrine of perfection instructed all both Men and Angels and euer helpes his to doe their duties 2 To whom comes hee To his ignorant Scholer and Disciple who neuer or seldome comes to heare the doctrine of vertues and besides by the leuity of his minde doth soone depart from the things heard 3 For what cause comes he Can. 8. That I by imitation may follow the bridegrome and apprehend him by faith and may lead me through hope into the house of my minde there shal he teach me his waies the waies of righteousnesse and I in like manner will giue to him spiced wine of loue and wine wrung out of the holy affections of the pomgranates 4 Who is it that comes Christ our friend whose loue to man was so great that not onely of his enemies he made seruants whom hee redeemed with the price of his bloud but aduanced them to the dignity of his greatest frieÌ„ds A faithfull friend Syr. 6. the weight of gold and siluer is not to be compared to the goodnesse of his faith who being forsaken of vs doth yet neuer forsake vs and prouoked by our iniquities yet doth not contemne vs. 2 To whom comes hee To him that hath as often despised his friendship as are starres in the skie and hath preferred sinne before his grace and changed his familiarity for the most vaine conuersation of men 3 To what purpose comes he That he might bee a faithfull friend Syr. 6. a strong protection that whilst I finde him I may finde a treasure that hee might increase in me his loue and more intimously vnite mee to him by loue 5 Who is it that comes Christ our brother who being true God and Lord of men is not ashamed to call them brethren saying Hebr. 2. Psal 21. I will declare thy name vnto my brethren The first begotten brother who hauing right to the whole inheritance yet most willingly admitted others adopted by his Father into the possession of it 2 To whom comes he To mee his brother but the killer of him my brother who as an other Caine haue with my sinnes slaine iust Abel in the field of this world and him as one drunke with loue and not with wine with most bitter death haue I slaine and punished 3 To what ende came hee That hee might preserue me his brother of whom hee was slaine in spirituall life which he had before giuen mee and that he might not turne mee off as a banished and vagabond person vpon the face of the earth 6 Who is it that comes Christ our Father who is called the Father of the world to come and as Father to them that dwell in Ierusalem Is 9. Is 22. and house of Iudah because hee begate all the sonnes of his Church with the word of truth and doth by grace giue them a diuine essence A Father who loued vs most tenderly and calls vs his little children of whom he doth againe and againe trauaile till himselfe be formed in vs. 2 To whom comes he to mee a prodigall sonne who haue wasted all his substance and con sumed my yeares if not with riotous liuing yet with vain and vnprofitable liuing 3 To what purpose comes he That he might put on mee the best garment Luk. 15. and cloathe mee with the roabe of grace that he might giue me the ring of celestiall guifts a signe of dignity in my hand that hee might protect my feete i. my affections with the shoes of his helpe that hee might feed mee with his fatted calfe his pretious body and bloud that he might defend mee from my elder brother and from pride and euer make me a possessor of his eternall inheritance in the house of his glory 7 Lastly who is it that comes Christ our bridgroome who saith to the soule hee loueth I will marrie thee vnto mee for euer I will marry thee vnto mee in righteousnesse Hosea 2. and in iudgement and in mercie and in compassion and I will marry thee vnto mee in faithfulnesse and thou shalt know I am the Lord. Hee marries the soule for euer vnto him because he would neuer depart from the wedlocke of it he marries it in righteousnesse whilst hee iustifies it by grace in iudgement whilst he deliuers it from the aduersaries in mercy and compassion whilst hee inricheth it with celestiall guifts and in faithfulnesse because not by its workes but by faith in Christ and by grace is it admitted vnto so great dignity 2 To whom comes hee to my soule vnto which that of the Prophet doth well agree In euery high hill Ier. 2. and vnder euery greene tree thou hast plaied the Harlot The hill is the occasion of waxing proude and the greene tree is the incitement to adhere to things created in these haue I euer fallen and haue prostrated my selfe to pride and impure loue 3 To what purpose comes hee That the sorrowfull soule might returne vnto him and bee admitted againe most louingly into the bed and bosome of his most sweet familiarity For thus he wooes it thou hast committed fornication with many louers yet returne vnto me saith the Lord and I will receiue thee By these or such like meditations which are euery where to bee seene thou maist easily shake off all sloathfulnesse and stirre vp thy selfe to deuotion Nor doe I thinke any long time required hereunto because the minde being warned by the morning praier and by the care of the diuine presence of which after doth easily collect it self and dispose a man to celebrate the holy Communion with all due and possible deuotion 4 The last point of preparation is the vse of praier which must be generall for all men 1. Tim. 2. but more particularly for our selues for the obtayning of all things necessary and profitable but albeit this praier is to be left to euery mans deuotion affection dependeth not vpon any composition of words but vnction of the holy Spirit yet I thinke it not vnfit to set downe a forme of praier which may fitly be vsed in the morning before the receiuing of the communion that euery one may therby learne the manner of praying and lifting vp the minde to God Thus therefore not with lips but heart not with words but affections being placed in the sight of God let him set forth his desires and pray both for himselfe and others O blessed Trinity O my Lord God O most omnipotent
Father most wise Son most holy Spirit O three Persons truely distinct and one most pure simple Deitie O thou that art the Author of nature giuer of grace the first and vniuersall cause of all things and the most in deficient fountaine of all goodnesse here O Lord I know thou art present after a most heauenly spirituall true comfortable and most effectuall and powerfull manner to the soule of the worthy receiuer I worship thee as my God with my whole heart and with al my strēgth humbly praying thee in the merites of my Sauiour Christ that all my thoughts my desires words and workes may be now euer acceptable vnto thee that thou will heare my praiers and for thy mercies sake not without comfort dispatch them from thee I thank thee O foūtain of goodnesse for the innumerable great benefits which frō the very momēt of my conception vntill this instant houre I haue receiued of thy boūty for the infinit benefits which euē now at this very time I receiue from thee for those infinit benefits which euen vnto the ende of my life and for all eternity I shall receiue out of the treasures of thy immense goodnesse and bounty For I am O Lord without all comparison lesse then least of thy mercies vnworthy altogether whom thou shouldest remember susteine or comfort with the least of thy benefits But now especially most deere Father and mercifull God I giue thee thanks frō the bottome of my heart First for the most infinit riches which thou hast placed in the humanity of thy onely begotten Sonne my Lord Iesus Christ and because thou hast giuen him vnto mee for a Father a Teacher a Guide and a Redeemer Secondly for that great plenty of benefits wherewith thou hast not onely inriched me but also all those whom by thy effectuall grace through the whole Church thou callest to sanctification and newnesse of life and admittest to thy most sweete familiarity Thirdly also I thanke the most deere Father euen with all the strength of my minde for this thy great merey in taking me from the miseries of this world wherein many of thy seruants farre more worthy then I are plunged in calling mee to the knowledge of thy great name and graunting mee so many helps to serue thee as I haue Fourthly for all the talents and guifts both Naturall Spirituall and Temporall bestowed on mee that by them I might profitably spend my time helpe others according to my calling and power and dispose my selfe by thy mercy to attaine eternall felicity Fifthly for this vicissitude and change of consolations and desolations of prosperities and aduersities wherewith thou hast wonderfully wouen and seasoned my life that neither through continuall aduersity I should bee cast downe nor yet by assiduity of prosperity I should be made drunke Sixthly for this inestimable benefit of calling and admitting mee this day to the most heauenly participation of all the rich treasures that are hidden in the life death resurrection ascention glorification of thy onely begotten Sonne and most sweet Sauiour And now O my Lord God being animated with these and other thy innumerable benefits I presume humbly to sue for more Giue mee Lord and all that now are prepared for this heauenly feast Matth. 15 this day our dayly bread It is not good O my God to take the childrens bread and giue it vnto dogs but though this be so yet sometimes the whelps doe eate of the crummes which fall from their Masters table Therefore albeit I am in thy house like a despicable whelpe yet this day by thy mercy let mee feed on the bread of thy children and furnish my soule with all graces which may make me worthily to taste of thy supper Giue me thy most abundant grace that I may come to this my Redeemers bāquet with such assured faith profound humility due reuerence humble feare feruent charity constant hope and thirsting affections that I may there appeare to bee welcome vnto thee and may receiue into my soule all the fruits of this thy most heauenly Sacrament And because O my sweete Father Sauiour and Sanctifier this is a seruice wherewith thou art well pleased and by which thou conueiest vnto vs the bottomlesse Ocean of all thy mercies and graces I will now powre out my heart further in thy sight and because thy Sonne my Sauiour is omnipotent I will for his infinit merits sake pray vnto thee for all men Be mercifull therfore O Father of al mercies to the whole world and replenish it with thy faith and knowledge turning the Nations which are voide of faith to the knowledge of the truth in thy Sonne Christ Iesus Turkes Barbarians Heretiques Schismatiques Idolaters and the perfidious Iewes compell them now at length to enter into the house of the Church Let not so many millions created in thy image perish Let not that most pretious bloud of thy Sonne be shed for them in vaine I lament O Lord before thee these my brethren thus estranged from thee and the miserable condition wherein they lie intangled and if I could I would beleeue in thee with all the vnderstandings of these people I would loue thee with all their willes and I would perpetually serue thee with all their strengths But alas I can doe nothing but desire and lament and powre out my laments and desires before thy great Maiesty Haue mercy O Lord vpon thy whole Church increase in it the purity of faith and cleannesse of sanctification and extend it by the labour of thy good and painfull seruants to the ends of the whole world Behold with the eye of thy mercy thy righteous ones those that labour more and more for a further measure of sanctification preserue and increase in them true righteousnesse Behold all miserable sinners lying and stinking in the puddle of their sinnes draw them vnto thee and take them by a mighty hand out of that so miserable an estate Helpe Lord all those pastours of thy flocke and giue them grace that both by word and example they may shine vnto all men and their light may guide and direct others to saluation O Lord make them the salt of the earth the light of this cloudy world the cities placed vpon a high hill and giue them grace not onely to aspire vnto but to attaine that purity of life that zeale of thy glory which their place and dignity requires O Lord poure out thy mercies vpon our King and all other Kings and gouerours nobles plebeians and all the whole ranke of secular men that call vpon thy name deliuer them from their aduersaries ioyn them together in the peace of thy Gospell inrich them with a zeale and care of obseruing thy commandements that they may liue as it becommeth Christians and may obtaine that eternall saluation to which they were created Forget not the kingdoms principalities of thy Church but make thē more potēt then their enemies giue victory to their armies against the
well to the learned as vnto other A wise man shall heare and increase in learning Pro. 1. and a man of vnderstanding shall attaine vnto wise counsailes And who are wise men but the Learned Or of vnderstanding but the perfect and Sanctified And yet euen these by hearing shall grow to a greater measure of knowledge and a larger taste of Heauenly wisdome This dayly practise of reading for an houre or so much as the duties of thy calling will admit doth as a mistresse reueale vnto thee the sence of sacred Scriptures this as a candle or most resplendant starre doth illuminate the vnderstanding this as a nurse teacheth the Infants to speake in the Spirit alluring and inticing them to Praier and Meditation this as fitâ— kindles the chaste affections of Diuine loue and in a worde this as a Schole-master doth collect our heart and disturne it from vaine foolish distractions and cogitations Ier. ep 1. ad Demot Let the aduise of that good Godly father euer bee had in memory which is this That thou so doe reade the Scriptures as that thou euer remember they are the words of GOD who doth not onely commaunde that his Law should bee knowne but also fulfilled For it profits nothing to learne things to bee done and not to doe them Thou shalt then most excellently vso the reading of Scriptures if thou dost set it before thee in steade of a Glasse that there the Soule may looke euen as it were vpon its owne image and face and may both correct the foule blemishes and also may better adorne and deck the things that are beautiful Let praier often breake the course of reading and the gratefull vicissitude of some holy exercise and worke euermore inkindle the soule cleaning vnto God Let thy reading bee temperate vnto which let not lassitude and wearisomnesse but counsaile put an end For as immoderate fasts and watchings are truely argued of intemperancy and doe by their excessiuenesse bring to passe that afterwards wee shall not be able to doe these things in any measure so the intemperate labour of reading is reprehensible and so that which is laudable in its due times becomes culpable by excessiuenes Generally and briefly wee may say and it is true that euen in good things whatsoeuer exceeds measure is a fault But that which I should first haue admonished is this that praier must euer vsher and attend our reading whereby wee desire grace to vnderstand and take profit by it Before reading we may in few words pray thus O Lord Iesus Christ open the cares and eyes of my heart to heare and vnderstand thy word and to doe thy holy will because I am a stranger vpon earth hide not from mee thy commandements open my eies that I may know the merueilous things of thy Law For in thee O Lord is my hope that thou shouldest illuminate my minde And as praier must goe before so let it both accompany and conclude thy reading accompany it in praying that the good or euill which thou art to doe or shun thou maist haue grace to performe and conclude it in giuing thankes for that grace of affording thee the knowledge of his will and desiring that thou maist haue power to performe it Reade not for curiosity but for vtility not to tickle thy cares but to pricke and mooue thy affection not to get knowledge but to increase thy zeale Reade not many things but let more things bee thought on more things deliberated and let euery one meditate with himselfe how those things ought to bee performed And if the good things thou readest shall not by the ilnesse of thy memory tarry with thee be not hereat much troubled for onely reading doth refresh and I know not how without any fixing the memory doth promote the spirit Euen as the vessell often-times washed becomes cleane albeit no water tarrie in it so the Heauenly Doctrine if it often passe thorow a Godly minde albeit that it doe not rest in it yet it makes the minde cleane and neate and keepes it verie pleasing vnto GOD. The speciall benefit consists herein not that thou commende the words of Doctrine vnto thy memory but that the effect of the Doctrine and words remaine with thee that is that thou obtaine from the Doctrine an inward purity and a readie will to liue a Holy and Godly life if thus thou shalt spende euery day some time in reading thy minde will bee refreshed with most wholesome and delicate â—oode and will become verie strong both for to doe that which is good and also to shun that is evill and not once but often will supply the defects of Praiers which are often distracted and not so feruent as they should be 2 Things to bee done in the Euening is the examination of the Conscience THis exercise is to be entred into a little before we compose our selues to sleepe and because it is of singular moment to Holinesse of life I thinke it very necessary to handle it something more largely considering therein these three points First the necessity of this discussion and examination of the conscience Secondly the manifold benefits of it Thirdly how and in what sort it is to be performed 1 This examination of conscience is a subtle and exquisite discussion whereby wee doe weigh all our cogitations words and actions and doe retract both the good and euill wee haue don This discussion is very necessary that wee may not become hatefull vnto God whom wee desire to please for he considers all the thoughts and workes of all men approouing the good deeds and condemning the euill yet doth hee mercifully pardon the euils if wee by examination acknowledge them and with teares and true repentance wash them What is man saith Iob Iob. 7. that thou magnifiest him and that thou settest thy heart vpon him and doest visit him euery morning and triest him euery moment I aske what it is to be magnified and visited of God but to bee replenished with his guifts and graces But what is it for GOD to set his heart vpon man but to obserue whether hee doe well vse his guifts and doe discusse his owne workes and manners Is not this the same that the holy man comments vpon this place Greg. 8. Mor. GOD magnifieth man because he inricheth him with largenesse of reason visits him with infusion of grace exalts him with the honour of vertue bestowed on him And when hee is of himselfe nothings yet out of the bounty of his goodnesse graunts him to be partaker of his knowledge But the Lord sets his heart vpon man so magnified when after those guiftes hee stirres vp his iudgement and examens vehemently all the moments of life and after takes of him more district punishments by how much hee hath more liberally preuented him with his guifs bestowed Now these euils which God obserues in vs prouoke him to wrath vnlesse by repentance and desire of amendement they depart from vs and then doe
God would not spare him that offendeth Greg. 9. Mor. And what is it that this holy man who did such admirable workes feared in them was it not least fraud and deceit should mixe themselues in his actions and earthly concupiscence should like a theefe secretly lurke to steale away the goodnesse of them Exod. 30. Therefore as the sacred perfumes composed of many sorts of spices were to bee beaten to pouder and set before the Arke of testimony so must our good workes not be few but many not proceeding from one but mixt with all vertues and by the pestle of the heart through inward discussion of the Conscience broken and bruised all to peeces and powder that they may giue a gratefull sauour in the nostrels of GOD. For as these spices if they bee not powned cast fourth no fragrant smell so if our good workes passe not vnder the hand of discussion but be presented in grosse vnto God they loose the sweet smell which they should haue Now if our good workes must come vnder this examination much more must our euill and wicked actions bee subiect to it For seeing thereby not onely our sinnes and defects but also the quality and greatnesse of the euill committed it cannot but mooue it to sorrow and repentance which being true and vnfeined bends the mercy of GOD towards vs and obteines remission in Iesus Christ Is 38. What doth the good King that hee might get GOD to bee propitious vnto him I will walke weakely all my yeres in the bitternesse of my soule where the common translation goeth thus I will recall all my yeares in the bitternesse of my soule All the yeares saith hee of my life I will remember my sinnes committed against thee and I will season this remembrance with grieuous sorrow and repentance and because I haue offended thy diuine Maiestie I will euen consume my selfe with griefe and affliction I will surely say O Lord if thus I liue if thus I must spend and wast my daies if in such so filthy and odious things so vnworthy of man I shall loose the life of my soule why should I liue And whilst I thus say and with griefe consume my selfe feeling thy reprehension in my heart I am by thy mercy brought to life againe I now see that in the false feigned and hurtfull peace which I had with my sinnes there was hidden most bitter bitternesse But whilst I see this and grieue for it thou O Lord who wouldest not the death of a sinner but that hee might bee turned and liue hast taken away and deliuered my soule from that miserable condition of sinne that it should not perish and hast cast behind thy backe all my sinnes These fruits did Ezechias gather from the recogitation of his sins And the same shall wee also doe as often as with sorrow and griefe wee discusse and recogitate our sinnes Ber. Learne therefore saith that deuout father to commaund thy selfe to order thy life to compote thy manners to iudge thy selfe to accuse thy self with thy selfe and often to condemne thy selfe and suffer not thy selfe to escape vnpunished Let thy conscience iudging and condemning thee sit quiet let Iustice stand as guilty no man loues thee better no man will iudge more faithfully In the morning take an account of thy selfe for the night past and giue a Law vnto thy selfe for the day come At night take an account of the past and lay a commandement on thy selfe for the night to come so shalt thou be kept from all wicked and daungerous transcursions and wandrings out of the way Seeing then all that wee doe must be thus discussed many of them being by the mercy of God good and not a few by our owne frailty euill it follower that all both good and bad must appeare before the conscience that what is good in them may by the mercy of God be accepted and what is euill out of our frailty may through his mercy and our due repentance be put out and pardoned Now hauing thus seene the matter of our discussion it followeth that we speake how it is to be done We say that Kingdome is happy where the Iudges loue no guifts nor seeke for rewards but iudge iustly but more truely is that soule happy in which reason illuminated by God examines all the actions and dissembles nothing nor leaues any thing that is vniust without iust punishment If then this examen of the conscience bee a certaine kinde of spirituall iudgement the forme of iudgement most be obserued in it that it be rightly and profitably performed of vs. Now in that iudgement wherin a man is not onely accused of some crime but also of ingratitude towards him whom by his offence he hath hurt 1. There must bee a commemoration of the benefit 2. An inquisition and probation of the crime 3. Lastly a sentence of the Iudge condemning the guilty and with due punishment censuring him Of this kinde it seemeth the examen of Conscience isâ—â— in which wee must not onely accuse our selues of some faultes and defects but of ingratitude towards GOD which being prooued against vs wee cannot but pronounce sentence against our selues and punish our selues by repentance for it For as black doth appeare better if placed neere vnto that which is white so our sins being set neere to the benefits of God will more euidently shew themselues To this discussion the Prophet exhorts what haue I don Mich. 6. O my people and wherein haue I grieued thee That so remembring his benefits hee might draw them to the knowledge of their sinnes and ingratitude and so bring them to a desire of their conuersion The next thing is to take a time accommodate and fit for this examen which may be some short time before we prepare our selues for sleepe There is one time of searching out the things that are aboue vs and another time of discussing the things that are with in vs. For their is a time for euery thing vnder the Sunne Therefore there is a time of contemplating the wonderfull workes of God and there is a time of considering our owne infirmities This is a time of weeping but that is a time of laughing For sorrow may bee for a night but ioy commeth in the morning Psal 29. Why should there not be a time of laughing in the morning of diuine contemplation in the contemplation of eternall light And why should there not be a time of weeping in the euening of horrible sights in considering the darkenesse of mans conscience Therefore in this time of weeping and considering our owne darkenesse fiue things are to bee done which concurre to the forme and manner of this examen 1. Is a commemoration of the benefits of GOD and an humble and feruent thanksgiuing 2. A desire of grace that wee may bee able to search out and know our sinnes and defects 3. An inquisition and discussion of the conscience whereby we may acknowledge the sinnes
of omission and commission 4. Sorrow and detestation for our sinnes and a purpose of amendment 5. A due censuring and castigation of our selues for them 1. Our examination must begin with thanksgiuing for all his innumerable benefits This gratefull commemoration of benefits and humble confession of sinnes accusing our selues vehemently before God doth strongly impell and enforce our repentance for them Bas and obteine remission from God Hee that affirmes all our praiers should begin with thanksgiuing giues vs this counsell whensoeuer thou determinest to pray leaue thy wife thy children yea euen leaue thy selfe and depart farre from the earth and ouercome euen the heauens and leaue also all created natures as well which may as those which cannot bee seene and begin from the glorification of him who made all things Say vnto him I thanke thee O Lord for thy incredible clemency and thy wonderfull facility in bearing the sinnes of men who doest dayly susteine me with singular patience euery moment sinning against thee and giues vs all space and time and meanes to repent Euen for this cause O Lord thou holdest thy peace and bearest with vs that we might giue thee thankes who gouernest and moderatest the saluation of mankind sometimes by threatning sometimes by gently exhorting and who first by thy Prophets after by the coÌ„ming of thy Christ hast visited vs. For thou hast made vs and not we our selues thou art our God alone But if all prayer must begin with thanksgiuing much more this in which we would begge such light as might bring vs to the knowledge of â—our selues and obteine the remission of all our sinnes A generall thanksgiuing vnder one name comprising all the benefits of GOD is not very profitable a speciall repeating all his benefits is impossible for who can recount all his benefits Therefore a middle course is to bee holden and both certaine generall benefits and some particular of that day are to bee called to minde and thankes to bee giuen vnto God for them the remembrance whereof will something dispose vs to sorrow and repentance Thus then thou shalt say 1. O Lord my God I giue thee infinit thankes because thou hast from all eternity seene and loued mee and as by thy infinit mercy I hope hast effectually elected me to glory and by conuenient meanes hast predestinated mee thereunto 2. Because thou hast created me of nothing and made mee in thine owne image and hast inriched and indowed mee with infinit guifts both in soule and body 3. Because thou preseruest both my selfe and all other things with so long a continuance for my sake without whose actuall assistance wee had presently beene brought to nothing nor could wee haue lasted for one moment of time 4. Because thou gouernest and rulest mee and all things for my sake and disposest all things which belong vnto me with a most effectuall and sweete prouidence 5. Because thou hast redeemed me with thy most pretious bloud and by thy merits and passion hast deliuered mee from the slauery of Sathan 6. Because thou hast giuen thy selfe vnto me for a teacher a phisition a father and an example of holy life 7. Because amongst those little numbers of thy poore flocke thou hast called mee to the profession of the Gospell and to the knowledge and obedience of thy Maiesty 8. Because by thy holy Word thy Sacraments thy Inspirations examples of holy men godly bookes and many other holy meanes thou hast helped me to liue well yet dost helpe me 9. Because thou hast aduanced mee from the miserable estate of an enemy and as I hope in thy mercy to the dignity of a friend and with thy sauing grace hast iustified me and remitted all my sinnes 10. Because thou hast deliuered me froÌ„ innumerable daungers of loosing thy grace and fauour and dost not cease to deliuer me 11. Because thou hast inriched me with many both inward and outward graces gifts as well of nature as of grace 12. Because thou hast as I assuredly hope effectually prepared for mee from before the foundations of the world according to the good pleasure of thy will a sure degree of glory happinesse 13. Because thou hast this day admitted mee to pray and speake vnto thee fed me with the pretious delicates of thy flesh and bloud and hast continued mee in thy obedience 14. Because thou dost follow mee with other infinit benefits and ceasest not still to follow me through my whole life and for euer 15. Because thou hast ministred vnto me health and all such things as may serue to further mee in the obedience of thy Law 2 Thus hauing giuen thanks thou must then aske of GOD grace to know discusse and looke into thy selfe for the heart of man is wicked aboue measure and insearchable and who doth know it And seeing in the same place the demaund is thus answered I the Lord search the heart and prooue the reines Ier. 17. wee must aske of him who can doe it that hee would place our hearts neere vnto vs display the frauds and dissimulations of it and open the veine of the knowledge of our selues This praier must bee short that there may bee time also for the other points of the examen Therefore thus thou maist say in thy affection and minde Thou Oh most bountifull I beseech thee vnto all these thy benefits adde this one more to send mee light from thy glorious Throne and giue mee of thy abundant grace that I may know my manifold sinnes and so repent truly for the sins I haue committed against thee 3 Wee then come to the inquisition of our sins which for better vnderstanding we may distribute into thoughts affections words and workes namely what we are to discusse in these 3. Hugo lib. Med. The affections cogitations workes One saith that in our affections we must consider that they be right i. that they bee directed vnto that which they ought to be And secondly that they be sincere i. directed as they ought to be For to loue that thing which a man ought not to loue is euill and so to loue as a man ought not is also euill Therfore it is a good affection when it is vnto that which it ought to be vnto and also as it ought to be Amnon loued his sister and it was in affection vnto that which it should be 2. Sam. 13. but because he loued her wickedly therefore it was not as it ought to be Therefore the affection may bee to that which it ought to be and yet not as it ought to be But it can neuer be as it ought to be except it be vnto that which it ought to be in that to which it ought to be it is a right affection and how and as it ought to be it is a sincere affection 2. In the cogitations wee must consider that they be 1. Cleane and 2. ordered they are cleane when they are neither ingendred of ill affections
nor doe engender ill affections They are ordered when they come reasonably that is in their owne time For not in their owne time euen to thinke good things is not without sinne as in praier to thinke of reading and in reading to thinke of prayer 3. In workes we must consider 1. That they be done out of a good intention a good intention is that which is simple right Simple without malice right without ignorance For that which is without malice hath zeale but that which is with ignorance hath not zeale according to knowledge Therfore the intention must bee right by discretion and simple by deuotion 2. That out of a right intention begun they bee with a perseuerant feruour brought out to the end that neither perseuerance may be sloathfull nor loue may wax cold 3. That they be commanded in the word of God Else God may say who required these things at your hands 4. That they proceed from faith else they will prooue to bee no better then birds without fethers that cannot flie and images without life that cannot stirre 5. That they bee done to the glory of God and the good of our selues and others which is the true and onely end of all our workes Now for our words we must consider in them that they be 1. True 2. Hurtfull to none 3. Necessary for some cause 4. That in fit time and place 5. In due maner spoken if in any of these wee offend concerning our thoughts that they bee lesse cleane or lesse ordered concerning the affections that they bee lesse right or lesse sincere concerning our workes that they bee lesse qualified then we haue spoken concerning our words that they be lesse true or lesse necessary wee must note it in our memorie that wee may the better conceiue a griefe for it and procure a purpose of amendement In thy examen of thy workes and words let this be thy forme for the auoyding of that detestable negligence which in this behalfe is vsed at some conuenient time bee thou a Iudge of thy selfe and take a strict account of thy Stewardship saying Oh euill seruant and slow tell mee how thou hast spent this daie Thou hast beene slow to do thy duetie vnto God Thou hast beene indeuout in doing it Thou hast spoken many words with little fruit thou camest late and labourest loiteringly Thou hast spoken vnprofitably demanded curiously iudged suspiciously reported dissolutely detracted wilfully thou hast beene mooued thou hast wandred both with thy heart and eyes Thou hast beene attentiue after worldly things negligent towards the things of God Thou hast beene to greedy of meate and drinke desired more and murmured at little Thou wast not patient at a little nor continent at more nor pleased in any thing Thou hast sought thy selfe in small things and hast left Charity and Fidelity vndone Behold where thou hast fallen and leaue to be proud giue God the glory for all thou hast receiued Euer deplore the state of the inner man with many passions intangled Search the secrets of thy heart if anger if enuy if concupiscence if malice if impatience or griefe hath mooued or ouercome thee Nor must thou search for euils committed onely but also for the good negâ—ected If thou receiued the benefits of God thankfully if thou hast praied as well for the enemies as friends if thou hast beene â—â—ithfull and obedient to those â—et ouer thee if thou hast beene compassionate to such as are weake in any teÌ„ptation if thou hast helped such as asked and comforted such as haue sorrowed if thou hast simply and purely sought the glory of God if thou hast strongly shunned the praise of men if thou hast frankly denied thy owne proper will if thou hast preferred thy selfe before no man if thou hast patiently taken correction if thou hast beene grieuous to no man if being hurt thou diddest loâ—â—ingly forgiue if thou hast asked pardon of him iniuried if thou hast done thy duety to God deuoutly if thou hast not beene peruerse if thou hast made hast to humble thy selfe if being contemned thou hast not contradicted if thou hast not thought to render euill for euill but hast laboured to ouercome euill with good if thou hast seriously repented thee thus we see many whole counsailes painted out before the eies of the mind to make vs ashamed who hauing so many occasions of growing daily more holy doe yet so defile our selues that wee haue iust cause rather of sorrow then solace from the tenor of our liues From these thou maist gather a dailie fardle of thy sinnes and a heape of sorrowes for them For placing these thy sinnes neere the benefits of God before remembred thou shalt see how little thou answerest vnto God for so many benefits how little thou dost recompence his gifts how vile and ingrate thou art who returnest him for benefits offences for gifts sinnes for loue obliuion and negligence Therefore thou maist well lament and powre out teares seeing thou hast so much matter of lamentation For thou canst neuer come to this examination but thou shelt finde sinnes ingratitudes and obliuions of thy Lord and creator these offences albeit they seeme small to the eyes of thy bodie yet with all the seruor thou canst for the loue of God detest and hate them because a faithfull soule beholding Gods goodnesse vnto it and its ingratitude towards God will count nothing small if he haue any celestiall knowledge that may offend so great and good a Maiesty 4 From this collation comparison of Gods benefits and thy ingratitudes and sinnes thou wilt deriue such sorrow and detestation of thy sinnes that thou shalt leaue no place to the smalnesse of faith Nay euen from this same that thou seest the soule soiled with so many sinnes and blemishes and thy most mercifull Lord to beare with thee so many yeers and to haue pardoned thee not 70 times seauen times but euen millions of times thou maist be lift vp to hope that God will neuer cast thee out so sorrowing and greeuing for thy sinnes but so often as thou shalt thus come vnto him and beg pardon he will redeeme thee as a most louing father 5 At the last set some paine vpon thy owne head for these thy many escapes and sinnes let it be an amercement proportionable to the quality of thy sinnes and ability of thy body that so thy repentance and sorrow for thy sins past may bee a barre against the propensitie of sinning after check and reproue thy selfe againe and againe and deale as a senere and iust iudge with thy soule and body imprisoning all thy sences and fettering thy affections that henceforth they may not stealt away thy pretious soule from thee But to end this point of discussion Whereas I haue often in this treatise made mention of this examination thou maist referre them all vnto two times namely before the Communion and before thou goest to bed For after thou hast taken a view of thy thoughts
then the carcasse Why then should we not often or at least once in a yeare bestow a new suite vpon the soule or else patch vp the old one But take heed of patching for God loues a new creature Hee will haue all new or none at all Ambr. In a word he is rightly renewed that is changed from the darkenesse of his sinnes into the light and grace of vertues that being before more stinking then a dunghill is now become more white then snow 2 Because continuall labour euen in profitable things and worthy of all our loue is a werisoâ—nnesse to the spirit makes it lesse able to performe the duties required Therefore ease thy selfe for some time and dis-burthen thy minde of those serious things that thou maist rest and resume strength The minde must haue some remission that it may rise vp the more sharpe As wee must not incessantly commaund fruitfull fields for their fertility will soone be exhausted if they rest not so the daily labour of the minde breaks the strength of it A little remission and relaxation will recouer strength But dulnesse of minde ariseth from assiduity of labours Of purpose men vse to vnbend their bowes that in their time they may with profit be bent againe which if they haue no relaxation will by being continually bent loose the strength of hitting the marke So in the exercise of the minde vertue is sometime reserued when by discretion it is pretermitted that afterwards it may the more strongly hit vices by how much in the meane time it wisely ceased from smiting A key if it bee turned one way shuts the locke but turn'd another way opens it so the minde intending outward things disposeth and keepeth them but turned vnto God and inward things opens the doore of Gods mercy to fetch out the treasures of heauenly guifts except thou shalt moue thy selfe towards this side and except thou shalt receiue from GOD that which thou gauest thou shalt not haue any thing at all to giue Wisely therefore did that good father speake Ber. to waite vpon God is not to be idle nay of all bâ—siâ—esse is the greatâ—â— besiâ—eâ—se beâ—aâ—â—e from this idlenesse doe forces proceed to worke and he that knowes wisely for a time to rest shall after know strongly and profitably to labour God himselfe inuiting vs to rest by his example and resting the seauenth day 6 The things which are euer more to be done THere is no question but that euermore vices are to bee shunned vertues imbraced euer we must insist in doing good fighting against Satan all his deceits But more particularly for our purpose we will reduce them into these three ranks 1. Our duty toward God 2. To wards our selues 3. Towards our neighbors 1 To wards Gods these points following must euer be obserued 1. The presence of God thinke euer thou dost heare him saying Do not I fill heaâ—e a and earth And behold him as a witnesse of thy though desires and a beholder of â—er 23. thy words workes He compasseth the on euery hand if thou wert in the bottome of the sea he conteines with his Deity all aboue thee below thee on the right hand and left before and behind and that Great Lord and wise Iudge lies had euen within thy selfe This cogitation that God is present that hee sees all thy inwards and outwards let it neuer depart from thee and so dispose thy life compose thy conuersation that as much as mans frailty will suffer thou needest not blush that God should behold thee In the beginning of euery worke offer it to him in the continuance behold him in the end resolue to please him for his sake to end it If thou shalt attaine this guift whether thou be idle or in businesse whether alone or with others thou knowest to contemplate God standing by thee thou shalt sooner then thou thinkest attaine to a great increase of graces 2. The loue of God Thou shalt loue thy Lord God with all thy heart all thy soule all thy minde Loue him with the heart directing all thy thoughts and desires to him Loue him with thy worke keeping his commandements loue him onely turning thy will from all created things loue him diligently performing all things that belongs to his obedience with diligence loue him purely in nothing seeking thy selfe loue him freely constantly casting away all things that oppose his loue Loue him gratis looking from his loue nothing but his good pleasure Loue him strongly suffering â—all things for him patiently Loue him perseuerantly neuer pulling thy self from his desire and obedience These thou shalt doe if thou dost contemplate him as the chiefe good as goodnesse it solfe as the fountaine of all good things If also thou shalt daily with earuest praiers beg this loue if thou labour by all good meanes to keepe thy selfe cleane from all leprous pollution and filthinesse 3 The feare of God Feare the Lord thy God because he is thy Lord and requireth it if I bee your Lord where is my feare Feare him because after he hath slaine the body he can also kill the soule and send it into hâ—l fire Feare him because his iudgements are incomprehensible and his wayes past finding out and thou knowest not what shall become of thee Feare him not as a seruant for feare of punishment but as a most louing and faithfull childe least thou shouldest incur his displeasure Feare him least thou shouldest bee separate from him in whom is all good and from whom if thou be separate thou drawest to thy selfe all euill and misery Feare great sinnes because they separate from God feare small ones for they set open the gates vnto greate lastly feare the Lord for his feare is the beginning of all good for nothing shall bee wanting to them that feare the Lord and those that secke him by chaste and holy fear shal not be destitute of any good From this fear proceeds intimous reucrence whereby thou learnest to adore him in spirit 4. Zeale of Gods glory Be inkindled wilh the zeale of the glory of thy God which may eat vp thy heart and consume thy soule with forrow Consider that the Lord is thy husband whom heretiques contemne the Iewes doe mocke Idolaters and infidels know not all manner of sinners doe with infinit iniuries affect him most part euen of the best men and his deare children doe but coldly and negligently serue him and wilt not thou that seest this labour to put away these iniuries gaine thy husbands honor and for so great iniurses wilt not thou intimoufly grieue therfore let this be thy care euer to seeke the glory of God and saluation of soules and both by prayer holy example and all other good meanes to helpe to promote the glory of God Forget thy owne profit and quiet contemne thy owne honor and spare not to meete with any difficulty that thou maist promote the glory of the Lord. 5. The prayse of God
Preachers which the LORD spake to the Prophet Thou shalt goe to all that I will send thee Ier. 1. and thou shalt speake all things which I commaund thee and beholde I will put my wordes in thy month But if God haue sent him whom thou hearest to teach thee if hee proprose the things which GOD commaundes thou must not thinke that thou hearest a man speaking onely but euen God himselfe Thou must not regarde whether the Preacher bee learned or eloquent or to thy toothe for if hee bring the word of GOD vnto thee thou oughtest to heare him with like reuerence as if hee were endued with great talents and guifts For as it falls out in the affaires of men Chrys when the King sends his Letters happily by some base poste or man of no reckoning and such as cannot reckon vp any petigree of greatnesse but is a very obscure fellow Yet those to whom these letters are directed looke not at the person of the Kings messenger but with great reuerence and silence receiue them So the hearer must not haue any respect to the meanes of his condition or condition of his guifts whom GOD will imploy in his seruice to bring him the tidings of saluation but with all reuerence and attention must receiue the message brough as if it were deliuered him by the king of Heauen himselfe But because wee faile herein it causeth the word to haue such small increase in our hearts For wee heare it without any reuerence not as the word of God but as a tale told vs by a man and so it goeth in at the one care and out at the other Nor yet must wee regard if the Preacher doe often propose vnto vs common doctrines and knowne to all men for thou must not heare the doctrine of the spirit to learne new things but that thou maist bee stirred to practise the olde things thou hast already learned and that thou maist bee ashamed hereat that thou hast not performed the good things thou knowest For if the worde of GOD had not come vnto thee thou had'st had no sinne but now thou hast no excuse for thy sinne Therefore heare the Worde of GOD not with loathsomnesse and tediousnesse but attentiuely and desirously not out of curiosity but out of a desire to learne and practise the good things thou hearest Heare not to forget presently but to meditate seriously In the Law those beastes onely which chewed the Cuade were cleane Leuit. in the Gospell those Soules onely which meditate the Word hearde and by their liues and it were doe turne it into their owne substance doe become cleane in the sight of God The hearer of the word saith a Father must be like to those beasts which because they chew the cudde are called cleane that it may not be irksome vnto him to thinke on the things which he receiued into the womb of his heart and when he heares let him be like to one that eates but when he calls things hard to remembrance let him be like one that chewes the cudde If so thou hearest the word thou art happy Blessed are they that heare the word of God and keepe it Heare humbly not as a censor to iudge but as a scholler to learne Heare attentiuely that thou maist keep in memory what thou hearest heare faithfully that as good ground thou maist bring foorth fruit through the seed that hath been sowne in thee and so from abundance of doctrine thou shalt gather a most rich store-house of al vertues and graces Prepare thy selfe to heare with a short prayer vnto God that he would giue vnto the Preacher the grace of speech and edifying vnto thee and all the hearers all helpes and meanes of profiting 4. The things which are to bee done euery month Concerning this point I will onely obserue one thing wherein it is fit that euery one doe monthly exercise himselfe beeing most profitable for the increasing of our graces and for live promoting of a happy life and that is that he chuse vnto himselfe one day euery month in which hee sequestrate himselfe from externall negotiations and bestow it on himselfe in diligent and wise examination of his life end manners This day thou must pray more deuoutly and giue move time to reading of Scripturs But chiefly herein thou must bee imployed to become a censor of thy selfe and a seuere iudge of thy owne actions Consider therefore the things that are aboue thee whether thou hast feruently serued God and longed for heauenly things Consider the things beneath thee if thou hast tamed thy body and restrained thy sences and affections consider the things about thee if thou hast cut off superfluous things moderatly takē necessary things and walked holily before thy brethren Consider the things within thy selfe if thou hast had purer thoughts if thou hast increased any grace or vertue and if thou hast liued with more tranquility Thinke with thy selfe that it hath beene said vnto thee that thou art a Sunne and of the Sunne it is thus written that it riseth and setteth Eccles 1. and returneth to the place where it riseth Therefore as a mysticall and spirituall Sunne doe thou neuer exceede thy calling no more then the Sun doth his Zodiacke but running all thy course within that compasse labour to enlighten all men with the example of thy life Sometimes lift vp thy selfe by praier aboue all corruptible things sometimes by holy actions draw neere vnto thy neighbours in helping them and after thou hast thus laboured for some time returne vnto thy place namely to the repose of viewing and amending thy defects and say vnto thy soule returne O my soule vnto thy rest because the Lord hath blessed thee And what blessing can bee greater then to helpe vs to liue holily to mooue vs to returne into our selues to finde strength in holy life and rest and tranquillity of Conscience But for such whose places of seruice will not fitly allow so large a time as one day in a month for this exercise let them if fitly they can steale some few houres from their necessary imployments to bee bestowed in this exercise of their amendement and gayning of a spirituall rest If they cannot gaine so much time yet let them not bee grieued at it for they may liue with such care of conscience euen in the midst of imployments that they shall not stand need of this exercise 5 The thing which are euery yeare to be done 1 IT will helpe much to aduance piety if euery yeare wee set apart some certaine daies for the renewing of the actions of a spirituall and holy life The Philosophers haue determined that a naturall motion is very flow at the beginning but swift at the end but a violent motion is swift at the beginning and very slow at the end As for the purpose if a great and weighty thing should naturally descend downewards it would slowly begin to fall downe wards but the nerer it