great difficulty in seruing God after this sublime and heauenly manner For this purpose those that will serue God aright must consider their owne dispositions that they may be able aright to meete with their owne defects therefore they must know that the euill wherby they are drawen from seruing God after this most diuine manner proceeds from sin which hath weakened the soule and subdued it to it selfe For if sinne had not interposed it selfe we should haue done euery good thing with much facility but sinne once arryuing in the Soule all our desires wills and appetites are become so dissolute disordered and rebellious by that grieuous speciall disease arising from sinne that now loathing that which is good wee scarce loue affect or desire any thing saue the most abiect worth lesse and vitious things forgetting that infinit good vnto which wee were created as the thing wherein we haue neither rellish nor sauour And hence proceeds the confusion and perturbation of the soule which we feele in our selues so much distracted from the true God whereunto we were created that the thing which is absolutely and onely good being cast off we incline euer and greedily follow that which is euill Yet must we know that howsoeuer this sin hath made such a slaughter of graces in the soule that there is not one friend left to take armes against it yet doth not our obligation cease from binding vs to doe what is our duty and for which we came into this world For albeit this great infirmity doth so infeeble vs that we doe all good things with great difficulty yet doth it not make vs altogether so impotent but that we are capable of grace and diuine fauour whereby to repaire this our former ouerthrow and destruction Besides we must obserue that by so much more doe we grow to an admirable disposition of seruing God aright which disposition had euer remained in the soule vnto all good things if sinne had not diseased it by how much more we shall haue our appetites and desires repaired and disposed which by sinne were formerly indisposed And he shall haue them repaired who with an attentiue care and profound consideration of the things we speake of shall direct them all to the Lord with a repugnancy to all things that are without the will of this Lord and a following of all such remedies as are here described And in that degree wherein any shall obtaine this in the same shall hee be aduanced here in sanctity and afterwards in glory And there is no doubt but herein one may so profit by assiduity and diligence as that he may doe all things with great faclity and delight to which hee shall be the more easily aduanced if he often and attentiuely read these instructions 5 Instruction That wee haue in our bodies and soules sufficient meanes for the reparation of this decay and ruine if they be stirred vp by the grace of Gods spirit As we haue both body and soule so wee haue in both of them instrumentes wherewith to worke For as the body hath feete to walke hands to worke mouth to speake and the like so the soule hath the vnderstanding where-with to know the will wherewith to desire and diuerse other faculties of the appetite But it must bee obserued that the more excellent the worker is together with the instrument so much more worthy is the worke so that all things concurring to the acte bee suteable Corporall actions haue so much more excellency in them by how much the instrument of the soule concurring to the act is more excellent Now that is called a singular instrument which to the production of the act is mooued by a good end Therefore the most excellent instruments are the vnderstanding and the will which can bee mooued of God alone as wee haue said in the second instruction Therefore of small worth are corporall things which doe not so proceede And this is it that Saint Paul said 1. Tim. 4. bodily labour profiteth little But the actions of the soule are of another kinde namely because of themselues they may bee of great profit As if one exercising his vnderstanding shoulde consider how base and abiect the honors of this world were and of what value those things which God commands are and how vnspeakable that glory is to which we aspire also to know how one may moderate his passions and the like Againe if one exercise himselfe in his will louing that which he knowes is good and refusing that is euill Such refusals of the soule should be very profitable albeit the body were very idle for by such exercises would be produced excellent habits and the euill habits destroied which thing of it selfe is very laudable albeit done for the only loue of vertue as Philosophers did yet much more being in a Christian who hath faith but most of all if in euery worke wee ioyne faith with our intention actually directed vnto God Hence may it be obserued how much euery one ought to be exercised in the actions of the soule which thing he may doe whether he bee imployed in body or no in euery time and place so that speaking with another in any temporall affaire yet may he in soule worke by louing God recaling to mind some of his works This may seeme difficult to him that hath not attained the habit thereof yet custome wil make it easie as we must remember that vertue is practised about difficult things Therefore violence is to be vsed to the wil that thou maist become an industrious workman to doe singular things with facility Which if thou doest not attempt no maruaile is it that thou canst not be more deuout towards God seeing hee is euer ready to assist thy desires vnto that which is good and to withstand thy pronenesse to euill so that thou doe rightly vse the meanes And be sure that if thou desirest on earth to be a great and excellent friend and seruant of God thou shalt the sooner attaine vnto it by how much thou dost daily more and more vse these instrumente of the soule thy vnderstanding and will at all times and places And this is it which aduanceth the Saints of GOD to so much glory in heauen the neglect whereof is so blameable on earth Seeing then our highest glory consists herein for the most part that wee worke by these instruments of the soule and our ruine in the neglect of this exercise Let vs see what course wee must take who haue as yet beene euen liuelesse to vse these instruments of the foule And that wee may begin with the vnderstanding leauing the will to the next instruction we will premise this theologicall and Philosophicall fundamentall rule that our naturall appetite doth naturally desire that to which it is inclined seemes pleasant to it not standing need of any thing to helpe or inuite vnto it but rather necessarily as it were coactedly desiring it But so doth not the will work bur first
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
then other workes but much more glorious and pretious Yet doth such coldnesse bring no small benefit to such as are fraile for neither doth the greatnesse of the worke inuite them seeing they perceiue it not nor yet the taste of the thing adde any strength vnto them and from the one and the other of these it commeth to passe that in their labours their strength is defectiue Therefore it is 2. fit that we indeauour to apply some remedies to this soare hauing already seene the causes of this coldnesse The first remedy and most common to cure this malady is to prouide that the corrupt appetite as in the 4. Instruction may be healed and by and by those who before felt that coldnesse shall perceiue their former workes which they iudged to be admirable to bee indeed very abiect if they bee compared to the loue of God This doth the Apostle whose palate was most sound teach vs saving If I speake with the tongue of men and Angels 1. Cor 13. it I giue all my goods to the poore if I giue my body to be burned and haue not loue it profits mee nothing and yet must not these bee iudged to bee of small moment But besides after all these speaking of sublime workes hee affirmes them all to be of lesse value then loue The same hath the Sonne of GOD himselfe taught as wee haue already said Therefore it is manifest that loue is the chiefest of all workes and duties seeing without it all other things are nothing And without any further proofe this ought to suffice vs that the eternall wisdome of God which cannot lie hath willed chosen and commanded vs to doe this before all other things that can bee done in heauen or earth Nothwithstanding 2. There is another remedy more singular which will make vs something feele the inexplicable greatnesse of this worke of the loue of God and the meanes hereof is that wee vnite and most strongly glue our wills to that will which is of infinit excellency and that we ioyne them in that manner that it be caried to nothing else but vnto that which that infinit will would haue it for then shal our wills be of much value when our owne will being abandoned they haue the wills of that infinit will which is God himselfe for he euermore willleth loueth and reioiceth for the infinit good which he himselfe hath Besides for many causes God would haue vs to desire that which hee so greatly desireth 1 For his onely goodnesse whereby hee vouchsafeth to sublimate our wills vnto so great nobility that they should be in his sight of great worth 2 Seeing he hath created vs to so great a good it is iust that wee doe him some seruice but what duty can we doe him seeing his Maiesty hath no need of our seruice although it were the greatest that can bee imagined Wee say therefore that least wee should be idle seeing God hath no neede of any thing nor can haue more good then now hee hath it is very iust that we as the obsequious and dutifull seruants of so great a Lord all our liues long be herein imploied to reioyce at the good and glory of God himselfe and indeed euery one may easily see that it is most iust and of great weight that all things as well in heauen as earth omitting all other things should euermore be herein exercised to reioyce at the good and glory wherwith God is infinitly filled 3 That for which God would aboue all other things haue our wills vnited vnto him is for that being yet on the earth we should begin to seeke that infinit will from the fulfilling wherof all the blessednesse which wee haue or hope for in the heauens is deriued vnto him that is lead with this loue For it is true that learned Diuines do say that gloria nihil aliud est quam gratia consummata glorie is nothing die but grace consummate to possesse charitie here in a measure is to bee glorified there in abundance and so it is begun here but perfected hereafter But it is to our purpose to shew how this glory which is heauenly may be perfected by this loue wherein the excellency of this loue will appeare Therefore wee must consider which is also againe and againe to be read and pondered that all our ioy proceeds from the fulfilling of our owne wiss and by how much more our will desireth any thing and by how much more perfectly it fulfils that which it desireth by so much doth it obtaine a greater ioy To these things let vs consider that the blessednesse or perfect ioy in heauen proceeds from the vision beholding of God who in the same moment wherein he is seene infuseth into all that see him a most perfect knowledge that he is most worthy to haue all the good and infinit glory which he hath For assoone as they see him they become all prudent and wise so that euery one may see what is conuenient for him to which knowledge of God is ioyned the loue of God aboue all created things together with an ineffable desire that hee may possesse all the good and glory which he is worthy of which desire and most intense and inlarged will of euery man this cleere vision of God doth succeed whereby they know and see apparantly that the same their desire is farre more perfectly fulfilled then they are able to comprehend For they see and vnderstand God himselfe whom they so much loue beautified with so great good and glory that for the infinities of it they are not able perfectly to vnderstand nor yet are able to come to die defects or increase of the glory And againe that so much is euery ones ioy the greater by how much his desire is greater and more perfectly fulfilled And here is opened the largenesse of the glory of the blessed seeing their desire in such a sublime manner is fulfilled as that nothing can bee more excellent besides that desire is of the infinit good of GOD himselfe whom they doe more loue and desire then they doe the glorie which properly belongs to themselues Blessed is the man who on earth shall with an intimous will loue and contemplate the being glory of God seeing he shall thereby obtaine that hee may see his owne desire in as high a manner to bee fulfilled in heauen Who is he that can imagine how much of his glory the Lord without any diminution of glory in himselfe shall giue vnto him who dwelling on earth wisheth nothing else but the glory and greatnesse which that Maiesty possesseth all these things doc those words of Paul well declare Eye hath not seene 1. Cor. 2. nor eare heard nor hath it entred into the heart of man which God hath prepared for them that loue him And this hee saith because no man can conceiue how intimously those that loue GOD here doe wish and will in heauen that good which God possesseth and in what
Prayse thy Lord God euer because not onâ—ly worthy to bee praysed but aboue all praise Praise him with thy tongue praise him with thy worke and life the prayer of lips and life is best of all That as the heauens by their beauty and brightnesse declare the glory of God and the firmament with as many tongues as stars shew forth his handy worke so thou by sanctity of life shalt praise the Lord and shalt inuite as many as see hee to praise and magnifie his name So let the light of thy life shine before men that seeing thy good workes they may glorisie thy father which is in heauen Praise him with thy tongue so that it continually may begin in thy heart and resound in thy mouth Euermore reuolue the mysteries of Christ the attributes of thy God in thy minde and all his admirable perfections extoll with thytongue All his creatures praise him thou being one hee hath done most for be not thou sloathfull to set foorth his praise 6. Thankfulnesse to God Euer giue him thanks for it is iust that re ceiuing euery moment benefits thou shouldest answer him euery moment if it were possible infinit thankes There is no moment wherein thou receiuest not from God being life sense vnderstanding and all other good things naturall and supernaturall in thee or about thee if therefore when thou receiuest a benefit from man by and by thou thankest him shalt thou not be most ingrate to God in receiuing so many blessings and giuing so few thankes Giue him thanks therfore for thy prosperity because giuen for thy comfort and for thy aduersities and crosses because giuen for thy correction and increase of thy crowne Thanke him for spirituall gifts because they inrich the soule for temporall because they serue the body the habitation of the soule Thank him for things giuen to thy selfe because they belong to thy selfe and for things giuen to thy neighbours because they belong to thy brethren to whom thou art ioyned in loue Let thy heart euermore breake foorth a good word of thanksgiuing and thy mouth in euery successe set foorth his praise that whilst thou giuest thaÌ„ks for continued benenfits thou maist be disposed to receiue greater mercies 7. Resignation of our selues to the wil of God Leaue all thine and all thy felfe in the hands of God Commit thy selfe vnto him resigne thy selfe fully into his hands that he may doe with thee what seemeth best in his eyes Say often thy will bee done but with all imbrace his will in thy will For wee often say with the mouth and resist it with our desire and purpose wee offer it him in word but wee reteine it indeede Wee giue it him in speech but in action we foolishly resist GOD when hee would take his owne Doe not thou so but know that thou art not thy owne but GODS thine are not thine but GODS Therefore thou medlest with another mans gods against his will and so in the day of iudgement shal be condemned of theft Bee thou before the Lord as a table cleane wherein nothing is written that hee may write in thee what hee pleaseth Be as the clay in the hand of the potter that hee may breake thee or make thee being made may set thee in a higher or lower place Looke vpon all thou hast thy Life Health honours comforts And all thou possessest not as on thy owne but as on things lent thee and be ready to render them to him that liberally lent them Hee loues thee infinitly more then thou dost thy selfe therefore thou oughtest to put thy selfe into his hands to doe with thee both now and in all eternity what he pleaseth 2 Our duety towards our brethren Where consider 1. In thy brother thou must regarde to thinke and behold not so much man as God for God is in euery thing by his essence presence and power but chiefely and in an excellent manner in man Therefore it is fit that in euery thing but especially in man we behold God Therefore when thou seest or speakest with thy brother thou shouldest not so much behold his aspect with the eyes â—â—â—che flesh as God dwelling in hiâ—â—â— with the eyes of thy â—unde To obtaine this is a great guift of God For so shalt thou not be affected either to his youth or beauty or abhor the aged lame and sicke and shalt obtaine a wonderfull purity of minde and a singular familiarity with God 2 The loue of our brethren Loue thy neighbour as thy selfe is the precept and is like that great commandement of the loue of God for it commaunds loue and commands it for Gods sake and in his amplitude includes all the commandements for he that loues his neighbour hath fulfilled the Law Therefore loue thy neighbour with true and pure loue Rom. 13.8 not for gaine nor for any created thing but onely for thy God This thou shalt doe if thou shalt not conteinue thy brethren in thy heart if thou shalt not iudge them rashly if thou shalt not brawle with them if neither in word or deed thou shalt harme them if according to thy ability thou helpe them To conclud if thou perform that is written not to do vnto another what thou wouldest not haue done to thy felfe Nor is this loue difficult if thou dost contemplate God in thy brother if thou remembrest that hee is holden in high esteeme with God if thou shalt think that he is the sonne of God ordained vnto glory and vnto thee profitable 3. Affability to all men and good example AccoÌ„modate thy selfe to all men speake gently to all let no in-urbanity or in-ciuility or rusticity appeare in thee to offend any A sweet talke multiplieth friends pacifieth them that bee at variance a sweete tongue increaseth much good talke Syr. 6. Therefore so conuerse amongst all men that all may loue thee and euery one desire thy company To all men giue good example and spread abroad the sauour of sanctity and being made the good sauour of Christ in euery place thou maist not only praise him with thy owne mouth but with all mens mouthes For thou dost praise him euen with the mouth and heart of others whom by the purity of thy life thou inuitest to praise him This thou shalt doe if in the good workes thou shewest and circumspection thou keepest thou seeke not thy owne but the praise and glory of GOD. Therefore do nothing whereby others may take any scandall or offence or occasion of liuing at more liberty 4. Honor of our brethren Go one before another in giuing honor It is pride to expect from others the signes of honor and not rather to preuene them in giuing honor Shew thy humility in honoring others not in hunting after honor Let none passe by thee without honor let none come to thee without honor Yea euen thou shalt honor God dwelling in men when thou giuest due honor to euery man according to his place 5. One to beare
Eare and Audition Mynde and Meditation Hart and Affection Hand and Action THE HEAUENLY PROGRESSE By Rich Middleton LONDON Printed by Nicholas Okes. 1617. ⧠TO THE truely Great and grace-full Prince CHARLES Prince of WALES SIR I Well fore-see not only how vn worthy I may be esteemed to present your Highnesse with any furtherances of piety being already so richly adorned with plenty of al rare and diuine habiliments of the soule but with all how vn-welcome I shall be to such as doate on their owne shadowes in the meane while dis-liking defacing and dis commending euen the straightest statures and beautifullest parts in others who are not of their owne hue constitution and complexion Seâ— For nunquam desunt qui etiam per ornamenta ferient There will neuer want some to wound a man euen through the sides of his best ornaments and graces But albeit I presume not of that happinesse of learning and iudgement Plin sccun either to act things worth the writing or write things worth the reading which is I confesse a shred of outward and temporall happinesse yet I hold it no presumption to affirme seeing herein I seek not mine owne Phil. 2.21 but that which is Iesus Christs that to goe this Heauenly Progresse and to take delight in it is the true and onely way to eteruizer he soule in blisse 1 Sa. 2.30 hauing Gods hand and seale to warrant that he will honor them that thus honor him Ioh. 17.3 For if it be life eternall to know God and whom hee hath sent Iesus Christ and consequently to know a mans selfe then this Progresse leading directly vnto both must needs be worth the going and if it be true herein as it is most true which that wise Historian spake in another case Dinothi aduers histor absurdissimum est soris multum sâ—ire domi prorsus ignarum esse that it is most absurd to know many forraine affaires in the meane while being ignoraÌ„t of home businesse then whosoeuer will taste the ioyes of heauen must goe this Progresse on earth for this onely teacheth him to know wel both the things at home in his owne soule and the things from home in heauen where he would haue his soule Happy is that kingdome family and soule where wisedome and youth are so one that they are neuer sundered but sweetly kisse each other age and wisedome in the meane time not sequestred from the same condition For that makes kingdomes families and soules eternal and euen this happinesse is onely acquired by timely beginning and constantly perseuering to serue God in spirit and truth and walke in this Progresse Therefore it is well obserued that in buildings God and man do hold a different course man beginning euer at the foundation but God at the roofe he stretched out the heauens before he laid the foundation of the world by his naturall workes giuing vs spirituall instruction to follow his order euer begin with care of heauenly things Seeke first the kingdome of God and the righteousnesse thereof Mat. 6.33 is our Sauiours direction to as many as will build mansions in heauen For as the building rests on the columns and the columns on the bases so the eternall wel-being of the soule is sustained by faith whose foundation is in heauen accompanied with the glorious fruits of the spirit as the roofe at which all true Christians must begin their spirituall building For as we serue God so he serues vs if we begin late or neuer or for fashion or for carthly rewards and respects or faintly or out of his place to serue him hee keepes the same corâ—â—espondency with vs giues vs our hearts desire but with-all sends leannesse into our soules a false comfort for a false worship Psal 106. â—5 a false saith for a false religion a false saluation for a false profession For he that giues God his lips in stead of his heart teacheth God to giue him stones in stead of bread and he that rankes him last and reckons him least in the duties of his life teacheth God to set him at the lower end of the table of his earthly blessings and to reiect him from the enioyment of his heauenly One example for all as a glasse to behold the truth hereof Whilst Adam serued God God serued him he consulted for a mansion for him for meat for him for a sweet companion for him vntill he rebelled against him we reade of nothing but his works for Adam as if he had been hired to worke for him but when hee once lost his innocency then God tooke from him whatsoeuer he had giuen him he lost his wisdome his peace his liberty his glory his dwelling like that man that betwixt Iericho and Ierusalem fâ—ll among theâ—ues Mat. 25.29 For from him that hath not shall bee taken away euen that hee hath God is as a father deliuering a stocke to his sonne to trade with-all if he husband it ill at first he with-draws his hands froÌ„â—error blessings And as they that try vessels first put water into them and then wine when they find them staunch so doth God with vs he that is faithfull in a little shall be made ruler ouer much and he that begins to lay his foundation in heauen shall end with a glorious crown in heauen Now your highnesse hauing most happily taken your patterne from God and begun for many yeeres to build from heauen down-wards making that the corner stone my labour in this little Pro-gresse is to bring some materials to this worke and shew a method how to bring this goodly building to perfection that seeing it is not my happinesse as Paul to plant I may bee allowed as Apollos to water those rare and admirable seeds of religion and piety already sowen in your Princely heart For nihil in te mediocre esse contentus sum Ier. to tum summu totum perfectum esse desidero Lesse then exquisite perfection in all things is lesse then I desire may be found in you Therefore as the Gardiner waters his seeds and plants till they spring and waters them againe till they be aboue ground and lastly till they bring foorth fruit on the earth the seed the water the stalke the fruit and all being from the Lord of the haâ—uest so must this and such like godly books and sweet sermons be suffered to water the garden of your heart seeing they are not onely as the sweet dew of heauen dropping downe grace into the soule but also as so many little chinkes by which the heart is kept open that the beames of heauenly knowledge may enter And so much the rather is this worke now to be entred vpon because as the foundation is laid so is the building raised either soone to ruine or for euer to remaine For as the arrow is directed at the first so doth it flie all the way either home ouer short or besides the marke so that whosoeuer shall
make an ill beginning forespeake themselues as it were at the very first Therefore happy are they that haue the arrow yet in their hand and day before them For if wee haue not ouercome sinne in youth before it take root in vs how shal we struggle with it when the roaring lyon hath vs in his pawes and when sinne being like an olde man that hath lost his hearing will not be charmed but tells vs it was a custome and could not be left And because no man is borne to idlenesse nor for himselfe only I haue bethought my selfe of some course to discharge at least some part of my seruice duty to your High and in generall to benefit al such as with holy deuotion aspire to perfection in the seruice of God Vir. Eneid lib. 5. imitating herein Palinurus who finding that he could not saile against the wind into Italy turned his course with Aeneas his approbation into Sicily where they had before been friendly entertained It being a point of wisedome when a man caÌ„not saile by a fore-wind where he would and happily where he shold to saile by a bowling and side-wind or at least-wise to cast anchour where hee may Act. 16.6 Paul his companions being forbidden by the spirit to preach the Gospell in Asia and Bythinia by a vision appearing to Paul on the night a certaine Macedonian intreating him to come into Macedonia and helpe them collected that they were called of the Lord into Macedonia to preach the word and what shall I thinke of my selfe to whom God would haue that ordinary coÌ„mand of his word to be in stead of Pauls extraordinary vision to him Heb. 10.24 but that the holy commandement of sharpning pronoking others to good workes 1. Thes 5.11 Eze k. 13.5 of edisying one another and of rising vp in the gap and making vp the hedge hath sufficiently animated me and warranted my aduenture in putting Gods talent to the exchangers Mat. 25.27 that at his comming hee might receiue his owne with aduantage I am not ignorant that Aulus Albinus was reproned of Cato because he would rather deprecari culpam quaÌ„vacare culpa Aul gell 11.8 excuse his fault theÌ„ want a fault in that himselfe a Romane borne and writing a Hystory in Greek desired pardon if he chanced to offend in a strange tongue Yet Catoes reason excusing such as offeÌ„d by constraint and Albinus case and mine differing much he being a stranger in that language but I at home in mine owne element giues mee no small hope of a generall pardon albeit I should offeÌ„d in taking on me an office altogether vafit for my weake and weary shoulders for I grant this heauy taske requires a fuller pen a riper iudgement a sweeter singer then my selfe Yet when the equity of my calling the imploiment in so high a sernice as a Princes Court and the necessity of the times and manners called vpon me for some duty and the importunity of some whose words haue much weight and authority with me had wrung this worke from me I am the more bold to intreat that Catoes censure if any be may be made with Catoes equity because I had rather be without a fault then make an excuse for it The wise Orator feinedly reproted Cic. pro deiot that therefore applause was not giuen to Caesar because hee was pressed with men astonished with admiration but I must vnfainedly confesse that I must passe by in silence the commendations of this kind of seruing God methodized in this little worke because the admiration of it Isa 6.5 as the sunne beames dazles the sharpnesse of my weake sight But as the Prophet witnesseth when he saw the Lord sitting on his throne that he was amazed because a man of polluted lippes vn-worthy to see the glory of God so do I ingenuously professe when I ponder the great Maiesty of Gods word the absoiute perfection wherewith he lookes to be serued I am struck starke dambe because I am a man of polluted lips indeed of an vncircumcised heart and far vnfit to expresse the praise of such wonderfull things Therfore I willingly leaue such luy-bushes to the worldly wisdome of Philosophers Physitians and Lawiers whose learning I confesse are good for mans life but that life which perisheth excellent but yet humane laudable but yet mortall high but yet most shippery and brittle The story roports Liuy liâ— XX that Hanniball before hee would ioyne battell with the Romans proposed to his army certaine couples of captiues contending withtheir swords that by this kind of playing conslict the Carthaginians might the more wisely attend and the more cheerefully be armed to vnder-take the condition of a serious sight but such is the combat and seruice wherein by this little booke I must imploy all that purpose to haue the victory against sinne Satan hell and damnation that if they depart from the rule of combat and seruice prescribed it is not the losse of Captiues but of Carthaginians not of Carthaginians but Christians not be life of the body but of the soule is in danger not the law of man but of God is contemned not transitory riches nor health nor all the pleasures of life but euen the most blessed possession of the kingdome of heauen the eternall saluation of our soules lies at the stake to be lost A matter if euer any of great consequence and therefore timely to bee begun and constantly to be continued For hee that hath a great taske to bee performed in a short time is euer prouident not to let slippe that time Our taske is our conuersion to GOD our time of returne is this short span of life a short time for so sore a taske our wages for this taske is our soules saluation therefore no wisdome to mis-pend the least portion of time and to loose our glorious inheritance in heauen It is strange to see our toylings and sweatings for these sub-lunary vanities and yet how remisse we are to make our calling and election sure how negligent and sloathfull to lay hold on that good part which cannot be taken from vs. As the spider spends her owne bowels in spinning sine threeds weauing cunning nets to catch slies when suddenly a pusse of wind or a broâ—me comes and marres all that fine fabricke So we torment our selues for the base honors baser pleasures of this life and when we are at the height of all comes but one paffe of dis-grace sicknesse or death defeats all wee did all wee hoped for Therefore seeing all doe agree that God is to bee serued but dispute of the time let vs take the present time for youth had neede of legges and age of wings I confesse indeed that this manner of seruing God which I propose is something strict vncouth and vnsauory to flesh and bloud but most of all to such whose glory and greatnesse all men adore and also to such whose breasts are
and defend that doctrine and piety which by their places they are bound to promote and defend As it is truly saide quod latet ignotum est ignoti nulla cupido what is hidde is vnknowne and vnknown vnloued and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sight the affection is mooued Which we find iustly to fall out in such as haue tasted of the waters of the diuine fountaine that albeit they extinguish the desire of all other things yet do they so worke that quo plas sunt potae plus sitiantur aquae the more you drinke them the more you desire them And this your Highnesse wisdome industry in holy things which all men admire in one of your yeeres honors the noblenesse of your birth largenes of your glory fortunes makes more conspicuous re-markeable to all men For as the light of a torch by how much it is placed in a higher candle-sticke by so much doth it giue light to more in the roome so vertue and goodnesse albeit the splendor thereof doe euery where spread it selfe yet doth it more largely send foorth his beames when grafted in a high emineÌ„t person And it is by the good hand of our God vpon vs so ordered in your Princely person aboue the most of your ranke in the world that as gold and siluer are apter mettalls to ingraue pretious stones in then iron or lead so is true nobility but more truly the noblenesse of your nature a better subiect to imprint any vertue in then those of a baser lower coÌ„dition For as waxe is apt to receiue al formes so true nobility and most the truenesse of your noble nature is a disposition fitted by the haÌ„d of God to receiue the impression of any vertue Therefore God hauing done so great things for you aboue others you must not content your selfe to haue abandoned one vice or entertained one vertue but you must empty your heart affections of all the masse of corruptions and fill the cabinet of your soule with the rich treasures and lewels of all manner of vertues For as one vn-tuned instrument destroies the whole harmony of musick so the defect of any one vertue mars the sweet harmony of the soule And as a bird is staid froÌ„ flying away with a little string yea a strong man in swimming is held back by a little twig and often drownd by a little grasse growing in the bottom of the riuer so euen the least sin hinders our passage into heauen as it did Moses from going into Canaan But especially if sinne grow into custome for they seldom euer rise that haue the mil-ston of ill customes pressing them downe Therefore those that would safely arriue at the heauenly Canaan must banish the two pests of ill customes and il companions from them For wheÌ„ a man once begins to like of pleasure and to dally with sinne straight way as many vanities flocke to him as Salomon had concubines Then he runs ouer reason treads on conscience goes by the word posts to destruction as if he ran for a kingdom much like a Larke that retires and falls faster then shee mounted The Crocodiles egge they say is at first no bigger then a Goose egge but her issue growes by little and little till it become eighteen foot long so sinne at first seems but a small matter but once enter and admit him hee will fill the house of the soule and prooue a monster And as it growes so doth the punishment too an arrow is swift the Sunne is swift but sin is swiftest of all for in a moment it is arraigned on earth iudged in heauen and condemned to hell O that I might once see great ones turne sinne but euen their great sinnes a begging for want of seruice as good seruants often goe a begging for want of maintenance But I am much afraid that as God looking downe from heauen to see if any would doe good and seeke after God said non est vnus there is not one So this kind of seruing God to shake off om sinnes and acquaint our selues with God may goe from Court to country from City to village from preacher to hearer and find none that will subscribe to it Yet is this required at all our hands vnder paine of eternall damnation For as Rebecca had not only eare-rings of gold but bracelets too so our armes must bee adorned as well as our cares we must not onely haue cares to heare well and mouthes to speake well but also hands to doe well And how can that be done if we giue our selues wholly to the pleasures of the flesh for as moist and plashy grounds bring foorth nothing but frogs so the belly and watry stomacke stuft like a tunne brings forth nothing but foggy thoughts filthy speeches and corrupt affections Therefore Physitians say that nothing is better for the body then abstinence Lawyers say nothing is beter for the wits but diuines say nothing is better for the soule The story tells vs of a bird with a mans face but so cruell to man that it will kill him yet afterwards seeing her owne face in the water like to that shee killed incontinent kils her selfe because she had killed one like her selfe What then will those men doe that haue not onely kild one like themselues but euen their owne bodies and soules by their surfettings drunkennesse vncleannesse malice pride enuy and other beastly intemperancies O why will we not liue ten yeers or twenty yeeres like Christians that we might liue not a thousand but euen millions of yeeres like Angels How long shall it bee a voice from vs a sound to you and so all the matter is ended that wee preach or write all going away like a boy in ones hand from our bookes and sermons remembring and applying nothing that is said or read as the stomacke except it haue power of retention makes no benefit of the meat so except wee lay vp these things in our hearts reading and preaching are but in vaine I will not presse your sacred Highn esse out of your Chaire of State as worthy Gregory did Basil pulling him out of his Doctors chaire from the profession of Rhetoricke to Diuinity saying Omitte ista da saluti â—peram leaue these toyes and haue care of your saluation for I know well it is your principall care to make your calling and election sure but giue mee leaue to put you in minde so to manage the things of this life which belong to profit or pleasure that you euer preserre the things of heauen and make the desire of heaueÌ„ the moderator of all your pleasures and profits For the pleasures of youth are like gilded pilles very bitter like fresh riuers that euer end in the sea loosing their sweete rellish in an ocean of saltnesse True zeale cannot flourish vnder such a delicate gonernmeÌ„t nor yet the perfect knowledge of God he subiect to the paunch I know not how it comes to
passe that we are afraid to be too holy whereas we haue a weight for all kind of mettals a touch stone for golde and a measure for grame and we wil not take lesse then measâ—ne waight and that which is good in both yet wee slicke not to â—ut God short of his waight and measure and which worse is to offer him drosse in stead of gold water in stead of wine and chaffer in stead of corne waighing our seruice in false ballances and gruing him false drugs false and counterfeit stuffe false worship shadowes for substances But let vs take heede for as God after twelue moneths came to Nebuchadnezar to take an account of his dreames that he sent him so will he shortly come to euery of vs to take an account of the sermons we haue heard the books we haue read the talents wee haue receiued the stewardship committed to vs and all the holy meanes be hath vsed to winne vs vnto him Wisedome and honour and greatnesse without the seare of God will then doe vs no more good then the Arke did the Philistims procure our greater plagues And I doubt much though light be come amongst vs yet it may truely be said the Gentils sit in darknesse and the shadow of death Therfore let not our owne gifts or Gods infinit goodnes to vs in fatuate our harts For as Noah was drunke with his owne grapes so we may easily offend God with our owne gifts and bee drunke with the abundance of his goodnesses This dotage of the world should forewarne vs as sonnes of the day and light Tert. with the Eagle and all other birds a cano ad â—â—rlum euolare to mount from the dung hill of this world to the exceeding weight of glory in heauen For neither are the fowles of the heauen in-tangled and caught Ambr. whilst they cut the highest region of the ayre but whilst they creep below on the ground And to aspire to the future life wee must learne to contemne this present life to contemne the present it behooues vs to know it to know it is to remoue it far from our hearts and banish it from our affections for the things of this world being so neer vs doe but dazle the minde and distract the iudgement And these beata otia these blessed times of peaces these golden seasons of the Gospell can no otherwise be continued to vs but by cashiering the vanities of the world and grasping of heauen Herein for shame out-stripping the Heathen Aristippus who when some of Syracusa sayling to Cyrene askt him would he commaund them any thing to his family answered command mine to care for prouision of such things as with the owner will swimme ashore in ship wrack and let vs not doe this for a sitte or a flash but as Catelines Souldiers were found dead or aliue in the same place they were fust put so must wee in re-signing our selues wholly to the good pleasure of God and contemning the vanities and pleasures of the world bee setled and resolued to dye and liue in that re-signation The way to doe this is euer to meditare on the last date of our dayes when we shal come to that great audit to giue an account of all we haue done in the flesh for the very thought of death is as a strainer cleansing and purging al our thoughts words and actions like a cloth that hath been many times possed and plunged in the water And the rather is this meditatioÌ„ prositable because death comes suddeÌ„ly as a messenger vn lookt for Who would haue thought the enemy shold haue entred Ierusalem so soon and made such a sudden and wofull hauock neuer to be recouered who would haue thought that Herod should so soon haue beene eaten with lice when the people cried the voice of God and not of man Who would haue thought Nebuchadnezzar should so soone haue be on turned out a doore to graze like a beast when he boasted he had built great Babylon for the honor of his name may who would haue thought that Iezabel should haue been a prey for dogs and not an care left to season the graue withal but thus it is great Princes and Peeres nay such as are Peerlesse here must die and though they differ froÌ„ all other in their pompe honors pleasures greatnesse in their apparell meat attendance and all shining like the stars yet is their end like to the beggars at their gates and many times worse in fat worser case are they after their deaths if they haue not bin rich in good works to his glory that made them so rich and glorious Therfore this Morieris thou shalt die is an excellent Motto for all great ones especially it is like a barre in their armes it will make the proudest vaile fall his creast But what need so many words to so religious iudicious well seasoned a nature whoÌ„ I know to be of the resolution of that euer memorable Alphonsus King of Arragon who being highly praised for his nobility in that he was rex regis filius regis nepos regis frater a King a Kings sonne a Kings nephew and a Kings brother answered I esteeme nothing lesse in this life then these vanities for these are not my commendations but rather theirs who by their valour and vertues righteousnes teÌ„perance prudence the like haue gotten me these kingdoms honors nor are kingdomes any thing to the successors but burdens and then only become honours if they be receiued rather for their vertues then by testament and succession This is that only that can make a man truely noble both in this life in a better Therfore Maximilian answered one well suing to him for letters Patents to ennoble him that it was in this power to make him rich but only vertue could make him noble And as all but chiesly those that owe God most hauing receiued most must shuÌ„ the corruptioÌ„s of the world all ill customs so must they be careful to auoide ill company And to this end neuer to suffer Dauids protestation and practise in a whole Psalme depart out of their hearts Psal 101. For as it is great wisedome not onely to shun the plague but euen euery ragge that may seeme to carry the plague with it so it is heauenly wisedom not only to auoid grosse and fowle sinnes and sinners but euen all the peccadilia dwarse-sinnes and all those sine mincers of sinne For as it is policy not to goe so neere the riuers banke as we can for feare of falling in so it is heauenly discretion not to come neere sinne nor apparant wicked persons that are not seasoned with the true knowledge of God the sonnes of Belial corrupt men and reprobate concerning the faith enemies of the Crosse of Christ whose belly is their God whose end is damnation whose glory is to their shame which minde earthly things for feare wee bee ouer-taken and infected before wee bee aware
sound direction and order bee prescribed which may as well delight the soule to apprehend as guide it to follow the true path that leads it to eternall rest for which cause amongst such as haue bestowed their pains and arguments of like nature but not fully and onely to this end I haue deemed it a work of much consequence to frame this Progresse of the Soule wherin by soure labours or dayes iournies of the Soule I doe orderly and fully discourse whatsoeuer may be requisite in the true seruice of God The first Iourney that the Soule must make towards Heauen is to heare the word of God with benefit That this may bee duely performed it sufficeth not that the Preacher bee skilfull to diuide the word of Trueth aright and therein be diligent to do his duetie but it is further required that the Hearer also bee not wanting on his owne behalfe to himselfe The duety then of the Hearer is no other but that both before the Sermon during the time of the Sermon and after the Sermon he consider learne and practise those things that are vnto God glorious and vnto the Church of God and himselfe wholesome and profitable And it consisteth in these two things first That he haue an eye to the scope and end of his calling secondly That he vse the meanes appointed to come to that scope and end First of the first part of the Hearers duety that is of the scope in hearing Sermons Forasmuch as there is one common scope as of all other things so of the Preachers and Hearers namely the glory of God and happinesse of the Church therefore it behooueth the Hearer to follow the guidance and direction on of the Preacher and to labour to come to that chiefe end by such means as leade thereunto namely by hearing the word preached by vnderstanding the thinges heard by louing the good thing vnderstood and hating the euill by a serious and earnest study and practise of the good thing beloued and a slying from the euill by which it will come to passe that God shall be glorified and the church and our selues edified 2 Of the second part of the Hearers duety that is of the meanes appoynted to come to this end and first of the meanes before Sermons That the Hearer may before Sermons as well as at Sermons and after Sermons ponder learne and practise those things which make for the glorie of God the churches comforts and his owne hee must duely prepare himsâ—lâ—â— to the hearing of Sermonâ— and this preparation consisteth in the sanctifying of himselfe vnto the Lord Exod. 19. for so were the people of God commanded to do that it might the more deeply penetrate into their hearts God instituted a peculiar ceremony for the same and it were to be wished that all Hearers would with earnest endeuour regarde for what causes this sanctification is required of them wherein it consists and how it is to be instituted and ordered Therefore heere wee will deliuer three necessary points touching this sanctification and preparation of the Hearers first what are the moouing causes why they ought to sanctifie themselues secondly generall obseruations belonging to the sanctification of the Hearers thirdly the parts and members of sanctification 1 The moouing causes why they ought to sanctifie themselues The causes chiefly moouing sanctification may bee gathered from the Apostles words Heb. 12 from the 12. verse vntill the 22. of the 13. chapter where albeit the Apostle may seeme to speake generally of the sanctification of a christian man yet doth he chiefly respect the time wherein men assemble to heare the word For there all things are holy 1 Then the Church is holie Heb. 12.18 22.19 and the communion of Saints 2 The Word is holy especially that of the Gospel those pretious pearles Matth. 7.6 3 The time is most holy the Sabbaoth of the Lord. 4 The Angels are holy Heb. 12 2â— who are present in the assembly 5 Those spiritually first borne are holy Heb. 12.23 6 A most holy God 23. who is present and President 7 The holy Saints in Heauen 23. whither we that are in the Militant Church ought to striue and contend to come 8 A holy Mediator 24. euen Iesus the righteous 9 The most holy blood of sprinckling which speaketh better things then that of Abel 24. Therefore let vs not contemne the communion with these most holy things neither let vs defile the same with our impurity and vncleannesse but labour for true sanctification vnto which thing let the consideration of these fiue reasons following added to the former stirre vp our hearts 1 The consideration of Gods holy commandement of sanctifying the Sabboath as also of that passage Be yee holy as I am holie 1. Pet. 1.15 16. for seeing he that hath called vs is holy wee must be holy in all manner of conuersation 2 Of that diuine and heauenly interdiction Matth. 7.6 giue not that which is holy vnto dogges nor cast ye your pearles before swine lest they treade them vnder feet and turning againe all to rent you 3 Of that assertion of S. Pauls 2. Cor. 2. that the preaching of the Gospel is vnto the vnsanctified and such as are neuer to be sanctified the sauour of death vnto death 4 Of that most grieuous danger of being smitten with the hidden or the manifest thunder-bolt of Excommunication 1. Cor. 5. to be deliuered vnto Sathan for the destruction of the flesh Where wee may remember that of the Apostle That without holinesse no man shall see God Heb. 12 1â— neither heere by saith in this world nor in the world to come face to face And what meant our Sauiour by that man which was bound hand and foot and cast into vtter darknes for want of a Wedding Garment but that the want of holinesse is the iust cause of our reiection from the presence of God and his Angells Mat. 2â— 11 5 Let euerie Hearer thinke with himselfe that hee is admitted to the speech and Supper of the great God and prepare himselfe as a meete guest for such a worthy entertainment 6 Let the change of our garments admonish vs of this sanctification namely the putting off of such garments as are soyled with the labours of our vocation and the putting on of cleaner and more precious garments For if the body must be hansomely and cleanely decked at such times how much more is the most pretious soule to bee sanctified and prepared To this purpose may also serue the consideration of the washing of our bodies wherin wee are daily carefull and the ringing of the Bell calling vpon vs for preparation 2 The generall obseruations which belong to the sanctification of the Hearers Seeing then the sanctification of the Hearers is so necessary not vnworthily are we to search with much diligence wherein the same consists here it is to be instituted and ordered as sanctification euen
ought to doe vnlesse withall wee know the order and manner of proceeding in it and how wee ought to doe it therefore I will onely set before your eyes certaine short methodes and formes of meditation vpon euery of the matters of meditation before named and such as are easie for euery vulgar capacity to learne and frequent 1 Concerning Death these things may bee chiefly considered and meditated 1 What great and ineuitable necessity of dying is laid vpon euery man of what condition soeuer 2 How vncertaine a thing it is to know when where and how death will seize vpon vs. 3 How that in death all things in this world euen the things that were most endeared to vs will leaue and abandon vs. Or thus 1 What are the things which do vsher vs to our death and as it were leade the dance euen all all our infirmities and weakenesses all our griefes and paines in body or minde all the potions and receits of Phisick our friends and neighbours visitations and condolements 2 What things do accompany our death euen most bitter and extreme conuulsions and torments of the body the losse of our senses depriuation of sound reason departure of the naturall heate anxieties and troublednesse of the minde strong temptations and often fearefull visions 3 What things doe follow death buriall in the earth neglect and forgetfulnesse amongst those that seemed sometimes to bee incorporated into vs rottennesse stincke and loathsomnesse and lastly the iudgement of the soule either to the ioyes of heauen or torments of hell Or thus 1 That death is the most terrible and fearefull thing of all the fearefull things that can bee conceiued 2 That it is to be feared contemned and desired feared least it take vs suddenly contemned least the conceite of it should make vs saint cowardly desired least wee should seeme to die vnwillingly 3 How iust and reasonable a thing it is that euery Christian should with all care and diligence addresse himselfe to a fit and due preparation of well dying that hee may bee assured at what time soeuer death sets vpon him yet shall it neuer take him tardy and vn-prouided 2 Of the last Iudgement these things are principally to be meditated 1 Those most fearefull signes spoken of by our Sauiour in the Gospell which shall be the forerunners of that iudgement Math. 24. the powers of heauen shall bee shaken and all the kinreds of the earth shall then mourne 2 The renouation of the world 2. Pet. 3. There shall bee a new heauen and a new earth this present world being burnt vp with fire 3 The resurrection of all the sonnes and daughters of Adam at the blast of a trumpet 4 The Maiesty of that Iudge round about whom the whole Court of heauen shall stand 5 The account that must then bee rendred of all things that are done in the flesh whether good or euill the opening of the bookes of our conscience wherby the secrets of all hearts shall bee manifested to the whole world 6 The sentencing of them that haue done good vnto eternall ioy and glory Mat. 25.41 and of them that haue done euill to infinite and eternall vengeance and torment of body and soule of which sentence euery word is aduisedly to bee pondered 7 The most certaine execution of both those sentences how and how long time to endure euen for euer and euer and beyond all times 3 How to meditate on the torments of hell In this meditation thou maist contemplate these three points first the place it selfe and the eternity of it secondly the tortures of the body in that place eternally thirdly the torments of the soule euerlasting First conceiue that hell is a certaine perpetuall prison full of fire and other innumerable torments wherewith those are affected that die in their sinnes vnrepented Or thus Hell is a certaine eternall state and condition in which all impenitent sinners are tormented with that punishment that they shall want all the things that may make for their comforts and shall suffer all the things that may increase feare and horrour so that there shall bee the want of all good things mans heart can conceiue and the presence and aboundance of all euils wherewith either man in this world or the deuils in hell are tormented and all these to bee endured not for some thousands of millions of yeares but for euer and euer Heere then consider that whatsoeuer is in hell is eternall First the damned himselfe is eternall not onely in soule but in body too so that neither himselfe nor any other can kill him nor will God bring him to nought They shall seeke death but shall not finde it They shall desire to die Apoc. 9.6 but death shall flee from them so that God shall bee so farre from fulfilling their desires that their mad desire to bee brought to nothing shall encrease their horrible torment in seeing they cannot obtaine what they so infinitely desire Secondly the place it selfe is eternall Eccles 1.4 for as the earth and heauen are eternall so is hell also Thirdly the fire is eternall and vnquenchable Esay 30. For the breath of the Lord as a Riuer of brimestone doth kindle it so that it is not extinguisht not consumed Esay 66. and yet doth euer burne Fourthly the worme neuer dyeth the worme of conscience for the rottennesse of the sin of which it is ingendred and nourished shall haue no end and the liuely apprchension of sin and the punishment of it shall neuer cease Mar. 9. neither shall the cruell biting of it whereby it wounds the conscience euer haue any end Fifthly the decree of God is vnchangeable and eternall the sentence is past From hell there is no redemption no price sufficient to ransome them Sixthly all the punishments there are eternall because the sinnes for which they are inflicted are eternall in as much as the Reprobate if hee could haue liued for euer hee would euer haue had a purpose of sinning against God Why then will wee make our selues guilty of eternall punishments Why doth not this eternall fire feare vs Why doth not this breath of God this worme this vnchangeable decree of God disturne vs And heere further meditate first the continuednesse of these torments without any interruption or diminution for a moment nay rather by how much more as their wicked liues haue beene occasions of others damnations by so much their torments increase secondly yet for all this continuance there is no habite attained in suffering to make them the lighter but rather they seeme to be new and by the impatience of the damned to waxe fresh For euen as the pride of them that hate God ascends euer more and more so their anger Psal 73. fury enuy impatience and madnesse increaseth thirdly that it is an vgly and most odious place in which no light though all bee on a fire fourthly a most narrow place in respect of the multitude that
Hallowed bee thy Name where wee may meditate first that the name of God is nothing else but his knowledge honour renowne celebration and inuocation Secondly that to sanctifie this Name is to celebrate praise magnifie and glorifie him and that Hee and his Honour and Knowledge may bee such as all the world may acknowledge it Thirdly that wee first begge this of him because wee call him Father and our selues his sonnes and it is the part of sonnes to desire their Fathers honour as nothing doth more reioyce the sons heart then the glory of their fathers so wee being the sonnes of God ought to wish nothing more then that hee may bee acknowledged and honoured for this is the first and chiefe good of which the first and second Commandements and all the first Table chiefly treates This is the first worke of a Christian to wish that Gods name may bee sanctified and his owne name may bee condemned and obscured namely that God may bee knowne such as hee is in heauen and in earth that hee may haue all honour and glory that there bee no creature in which hee bee dishonoured polluted and blasphemed but as hee is holy in himselfe so hee may be taken by all his creatures Fourthly that in doing that hee commands and forsaking that hee forbids wee sanctifie and glorifie his name for wee cannot commit any act whatsoeuer against the Law of God and chiefly against the first Table but wee speake against this demand and hinder the fulfilling of it 2 Thy Kingdome come In which meditate first that the Kingdome of God is nothing else but the Preaching of the Gospel by which the Church is gathered which God rules with his holy Spirit and the abolishing of the Kingdome of sinne and Satan as also all the meanes that conduct thereunto as on the one side the word of God the Ministery of the Gospell the holy Ghost Faith Loue Vnity c. and on the other errours abuses false doctrine heresies schismes and the like Secondly that wee begge this in the second place because sonnes desire nothing more then that their fathers Kingdome may be inlarged that they may dwell in the more safety and honour For if the fathers be aduanced vnto high honours vnder their shadow their sonnes do raigne and what dignity soeuer their fathers haue they think it their owne so the sonnes of God desire nothing more then the amplenesse of his Kingdome that they may bee safe vnder his shadow Thirdly that of all others the Christians dignity is the greatest for hee comes from Gods House hee is a King of his Kingdome Ergo when wee put our selues into the seruice of the deuill and become instruments of his wrath how much worse are wee then the prodigall sonne that kept Swine When wee commit idolatry whooredome couetousnesse gluttony drunkennesse enuy hatred rancor and malice is it not worse then to be in Sampsons case ouercome by a harlot Fourthly that those doe oppose the comming of this Kingdome which are not lead with the Spirit of God by the Word which defend the impious Traditions of men and labour to extinguish the truth of God which defend with tooth and naile Idolatry by which Satan raignes which make of this Kingdome a temporall Kingdome to serue their lusts and ambition as all wicked Magistrates and Ministers doe 3 Thy will bee done in earth as it is in heauen In this meditate first that the will of God is to know and beleeue in his Sonne Ioh. 6. 1. Thess 4. also our sanctification and that all sorts of men may rightly and faithfully doe their duety and obey God that all the contumacy of all men and creatures being tamed their wils may bee to his so subiect that the same thing which hee willeth hee will effect that wee also may will and doe the same Secondly that wee aske this fulfilling of his will after the comming of his Kingdome because heerein is the felicity of the Kingdome and Family that all bee obedient to the authority of the King and Father and that all things may depend vpon his will For God raignes not in vs except we obey him and so our felicity in the House of GOD consists heerein that wee are obedient vnto him Thirdly that we beg of him that hee will frustrate all our desires that are contrary to his will that hee will frame in vs new mindes and new hearts that wee aske nothing of our selues but rather that his Spirit may gouerne our desires to haue a ful consent with God that wee may haue obedience patience perseuerance in the crosse and all this so perfectly as the Angels in heauen doe performe his Will Fourthly that all free-will and power to doe any good of our selues is quite extinguished That who beleeue not in the Sonne obey not the word of God pray not for the Spirit of God are impatient vnder the Crosse doe oppose this will of God 4 Giue vs this day our dayly bread meditate herein first that this bread is nothing else but all things appertayning to the bodie and soule meat drinke clothing health defence peace good successe and all spirituall blessings secondly that we first begge this bread of God for that as sonnes doe aske bread of their fathers so doe wee the sonnes of God aske necessaries of God And the will of God cannot be done in vs except wee be nourished with the bread of God thirdly that albeit wee are commaunded to get our bread with the sweate of our browes yet wee must begge it of him because we must not ascribe it to our labour and industry that wee are nourished but to the onely blessing of God who prospers our labors which other wise would be in vaine Besides it is not by the substance of the meate that we are fedde but by the only power of God for they haue no such naturall power from heauen but God administers it from heauen as to the instrumēts of his bounty fourthly that it is our bread albeit wee begge it of God first ours because by the bounty of GOD it is made ours albeit not due vnto vs secondly ours that we might learne to temper our selues from desiring other mens bread and to be content with that which by lawfull means doth come vnto vs as out of the hand of God thirdly because albeit that it bee the blessing of God yet it is destinated vnto vs for our conseruation as necessary for vs fourthly because as the corporall food so the bread of Life the word of God is ours fiftly because we ought so to aske this bread of God that wee may haue to breake vnto others sixtly for that not for our selues but also for others we must aske it seuenthly that it is so our daily bread that without by both sorts of it daily receiued we be nourished wee come to ruine Whence consider mans misery for except nourished with foode wee cannot continue eightly that it is giuen vs for onely God can
which thou hearest or readest giue thy selfe to vnderstand them and certifie thy selfe of all doubts Twelfthly vse all diligence to commend to the Treasure-house of thy minde as much as possibly thou canst euen as one that is desirous to fill a vessell Thirteenthly seeke not after things beyond and aboue thy reach And following these steps thou shalt carry and bring forth on thy shoulders as long as thou liuest both boughes and fruites most profitable into the Vine-yard of the Lord of Sabaoths these things if thou dost follow thou shalt attaine to the thing thou affectest Now hauing laid these short grounds of procuring the vertues tending to sanctification and holy perfection as an entrance to the sequent Treatise you may remember that in the front of this last part hauing said that the ignorance of a certaine methode and Art whereby to direct vs to the attaining of Christian perfection and the knowledge of a right seruing of God was the onely cause why so many Christians came so farre short of their duty drift heerein as that scarce one was to bee found who had made any competent passage into the habite of any one vertue I must now as my first ground of this Discourse according to my promise set forth this methode and Art of seruing God aright to euery mans view Wherein for our better proceeding I will first giue some more generall instructions to direct vs in all our actions secondly some more particular for the repayring of that slaughter which sins haue made in mans soule thirdly I will speake of the loue of God and of the things which a man ought to loue in which loue consists the fulfilling of the Law and of all our good works 1 If it be true which S. Ambrose writeth that the ignorance of order and manner whereby things are to be done doth much trouble and deface the quality of ones desert and worke and that hee is not to bee thought to haue the full knowledge of any thing who knoweth what is to bee done but yet knoweth not the order whereby hee is to proceed therein Then it is manifest that it profites very little that a man do know all that is written concerning the seruice of God if withall hee bee ignorant how and by what meanes the same is to bee put in practise And albeit all Arts and knowledge of good things doe slow from the supreme Artificer God and many are enlighted with his goodnesse and preuented with the blessings of sweetnesse yet are wee not for that cause to omit our duty nor is the obligation of doing what is in our power dissolued in searching into his Precepts and Will and such things as are necessary for vs to the end that we may doe what is pleasant in his sight to which purpose this present methode is necessary wherby wee may know and bee able to put in practise all those excellent things which the holy Scripture teacheth vs. Nor let any man thinke it superfluous that wee shall haue instructions giuen vs helping to the seruice of God seeing the whole Scripture witnesseth it and the Apostle expressely that wee are Gods fellow-Labourers 1. Cor. 3. But wee cannot say that he doth truely or sufficiently helpe that doth not helpe so much as hee can and ought to helpe Nor is it any thing else for vs to bee helpers vnto God then to moue the soule in all our workes as much as wee can to repaire the grieuous losses which sinne hath brought into the soule and purely to loue God aboue all Besides there is no cause why any should excuse themselues in that the annointing of the Holy Ghost doth teach all things and so there should bee no vse nor need of any Art or methode whereby to learne the seruing of God For that is true but yet so as that wee bee not wanting vnto the Spirit and to our selues in searching and labouring by all holy meanes to come to that knowledge For the holy Ghost teacheth not those that are altogether vn-willing much lesse such as reluct and striue against it Nor let any thinke this sweete yoke of the Lord to bee heauy in spending so much time to attaine so high and heauenly wisedome whereby to vse this methode of seruing God aright For if vsually men spend three foure or more yeares in Grammer Logicke and other inferiour Arts nay sometimes all their liues if they study to bee perfect in it how much better shall hee bestow his whole life to learne perfectly this most heauenly Art to teach vs which our most deere and heauenly Maister Iesus Christ came downe from heauen vnto vs and with so much labour and paine performed it therefore let not any bee discouraged in following this course if hee finde in himselfe many disabilities for herein it chanceth to him as to an infant for hee hauing a soule hath not yet the vse of reason and hauing a body feete and legges yet cannot goe but when hee beginnes to grow and to moue the members of the body hee can goe yet for all that with much difficulty and often falling vntill increasing in yeares and by continuall exercise hee goes so freely that whē he listeth he can runne The same thing falleth out in holy exercises whilst one beginnes purely to serue God for albeit the soule bee found yet it is so bound and burdened so without power wherby to moue it selfe in this iourney to God as the whole Scripture declareth that we cannot walke at all and if wee bee moued something towards it yet it is with such difficulty faintnesse and fallings as that our walke is but a very standing still if not rather a very going backewards but when we shall haue practised this methode and meanes of seruing God for some short time wee shall grow to such strength therein that wee shall doe things which before wee durst not hope for and shall so runne through these high and heauenly iournies as that our motions may rather bee called the motions of Angels flying then of men walking on the earth And it is much to bee forewarned that no man make any pretext or excuse of seruing God in this ensuing manner as contenting himselfe with the ordinary manner of seruing God to bee sufficient to bring him to saluation for it is the will of God euen our sanctification 1. Thess 4. and not our sanctification for some short time or in some one part of body or soule but during the whole life and throughout the whole Spirit soule and body Seeing then that the louers of the world are neuer satisfyed with riches honours and pleasures but still wish and seeke for more yea God commanding the contrary neither let vs bee content with present graces and vertues but labour for an increase of all graces and of that Crowne of glory which wee daily expect seeing God so earnestly desires that wee should obtaine it and if so bee our mindes and appetites bee not therefore set
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
consults with reason and finding that the thing is conueniēt for it it is then freely mooued to will and desire it Therefore the Philosopher said that nothing was desired that was not foreknowne Whence we collect that the knowledge of the soule which wee haue in our vnderstanding is like a light whereby the will may see what it ought to desire This therefore being presupposed we must chiefely regard that to doe well and perfectly the vnderstanding doe not erre in knowledge which bceing had presently the will is mooued to desire that which is so knowne but if the vnderstanding doe erre which often comes to passe by the malice which blindeth vs or happily it erreth not but the will through the liberty it hath to euill will not follow that it knowes to be good then man falls into all kind of mischiefe therefore omitting many things which may serue for this purpose this is chiefely to be obserued that we be most attentiue euer when we will vse the vnderstanding that when we would desire to do any good worke or to get a disposition thereunto namely to be despised of men to flee all delights of the world which godly men euer abandoned in these and the like which seeme to be grieuous vnto vs to doe or desire by and by wee must vse the helpe of the vnderstanding whereby wee consider and apprehend these things as most pretious and acceptable to God and such as doe accompany the godly men to heauen without which he is euer out of his way to that happinesse Which assoone as it knoweth to be such then the will takes courage to will and imbrace that thing and also to practise it For albeit the will as it is assisted by Gods Spirt worketh sweetly yet often the difficulty and sharpenesse of the thing so deters it that it fayleth to worke omitting the duty it is bound vnto but as we indeuour to make way vnto it by the vnderstanding as I haue said it will assume such courage and strength that the excellency of the worke being knowne albeit most painfull it will desire to do it and almost with as great facility will doe it as that thing which it naturally desireth Hee that workes after this manner shall easily become a man of singuler vertue and shall make a wonderfull repaire in his soule of the slaughter and ruine which sinne hath there made and shall also with great facility doe that which maketh men happy both in earth and heauen namely know in a great measure the wonderfull things of God and knowing to loue them and louing to reioyce in them contemning all earthly ioyes and pleasures for them 6 Instruction That God is pleased to giue to all his Saints and such as from the heart seeke to serue him such a strength of will whereby they may both desire loue refuse detest euery thing in a great measure which either helps forwards or hinders their saluation This is surely to be knowen of all as the chiefe foundation of all this discourse and of all holinesse of life conteyning a memorable Cannon of the freedome strength of will which God by his Holy Spirit hath renewed and repayred in the soules of his faithful seruants and so rowsing vp the soule from a dead sleepe and spiritual lethargie and benummednesse But here let no man deceiue himselfe as though this freedome of will were naturall and in his owne power for without the goodnesse of God 2. Cor. 3. wee cannot thinke a good thought as of our selues How much lesse can wee will or worke it But presupposing this wee say it is in mans power to desire or not to desire any thing which hee iudgeth to be desired or refused and that to this or that end as often as hee listeth as for the purpose There is no man but he may desire to be dis-reputed and dis-esteemest of men albeit thing to some men be difficult to incline vnto he may also to diuerse ends desire it and make choice of these ends as he listeth For a man may desire it thereby to obtaine the modesty of the minde which is a good end he may also affect it to the end that in something he may be like the Sonne of God which is yet a better end and he may wish it that by abiection contept he may be so disposed to God-wards that God may find in him an acceptable obedience by perfect loue charity this is the best end of all the rest Now to giue an example of refusing to will and desire a thing a man may omit and refuse and not desire to be esteemed or to be he loued before other men and that to the same ends which wee haue spoken albeit by corruption of nature he be inclined hereunto greatly to desire to be esteemed and reputed in like manner as it is in euery mans power in some degree whom Gods spirit hath sanctified to desire or not to desire any thing so is it to doe the same as often as he will bend his will and vse the holy meanes thereunto Yea euery houre as by how much oftner hee inclines and inforces his will to desire or not to desire so much sooner shall he extinguish in the soule all vitious habits and ingender those vertuous For better declaration whereof let it be remarkeable that to produce the act of willing the thing which we abhor we must consider that God is hereby serued in that we doe desire this thing and incline ourwils vnto it and as it were vse violence to the will to effect it euen as the sicke desires the bitter potion because it brings health with it which yet he naturally hateth because it is bitter But the act of not desiring that which naturally wee wish and effect is whilst considering that the thing is not acceptable◠to God nor profitable for vs we incline and in some sort inforce the will that it should not effect and desire it And this shall be truly not to desire when wee inforce the will albeit there remain a certaine repugnancy of sensuality as we see it fall out in the sick man who will not eat the meat albeit hee haue an appetite to it because it is hurtfull to him and it is something profitable for him to be vnwilling to eat it albeit the inordinate appetite hee hath to that meat be not taken away So we see that we may produce the acts of vertue as often as wee will being assisted by the mighty working of Gods holy spirit But we must consider that besides the continuall care we ought to haue of exercising the will to desire the good things that are to be desired and to omit and refuse the euill whereby the euill habits being rooted vp we may plant those that are good it concernes vs much most often to vse this present instruction whereby to restraine those first motions which do much confront and impugne euen men much giuen to vertue or
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
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